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Subjectivity, philosophy: subjectivity is the concept for the set of information available to a perceiving entity together with its interpretation by that entity. These include sensory impressions, perceptions, moods, feelings, abilities, creativity, spontaneity, language comprehension and language use, the knowledge of how inner states feel, memories and projections on the future. See also consciousness, self-consciousness, memory, perception, knowledge how, intersubjectivity, introspection, objectivity, perspective.
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Annotation: The above characterizations of concepts are neither definitions nor exhausting presentations of problems related to them. Instead, they are intended to give a short introduction to the contributions below. – Lexicon of Arguments.

 
Author Concept Summary/Quotes Sources

Edmund Husserl on Subjectivity - Dictionary of Arguments

Gadamer I 249
Subjectivity/Husserl/Gadamer: Validity of being (German: "Seinsgeltung") now also possesses human subjectivity [in Husserl's phenomenology](1). It is therefore to be regarded just as much, i.e. it too is to be explored in the multiplicity of its modes of existence. Such an exploration of the ego as a phenomenon is not "inner perception" of a real ego, but it is also not a mere reconstruction of the i.e. relationship of the contents of consciousness to a transcendental ego pole (Natorp)(2) but is a highly differentiated subject of transcendental reflection. Cf. >Objectivism/Husserl
, >Consciousness/Husserl.
Way of Givenness: This reflection represents the growth of a new dimension of research compared to the mere fact of phenomena of objective consciousness, a fact in intentional experiences. For there is also a given fact that is not itself the object of intentional acts. Every experience has implied horizons of the before and after and finally merges with the continuum of the before and after present experiences to form the unity of the stream of experience. >Time Consciousness/Husserl.
Gadamer I 251
Subjectivity/Husserl/Gadamer: The fact that Husserl has that "performance" of transcendental subjectivity everywhere in mind simply corresponds to the task of phenomenological constitutional research. But it is characteristic of his actual intention that he no longer says consciousness, or even subjectivity, but "life". He simply wants to go back behind the actuality of the consciousness that means, yes, also behind the potentiality of the fellow-mine to the universality of a last, which alone is able to measure the universality of what has been accomplished, i.e. what is constituted in its validity. It is a fundamentally anonymous intentionality, i.e. one that is no longer performed by anyone by name, through which the all-encompassing world horizon is constituted. Husserl, consciously countering a concept of the world that encompasses the universe of that which can be objectified by the sciences, calls this phenomenological concept of the world "the life-world," i.e., the world "into" which we live in the natural setting, which does not as such ever become representational to us, but which represents the given ground of all experience. >Lifeworld/Husserl.
Gadamer I 253
Subject/Husserl/Gadamer: "The radical view of the world is a systematic and pure inner view of the self in the outward subjectivity(3). It is like in the unity of a living organism, which we can well observe and dissect from the outside, but can only understand if we go back to its hidden roots...".
Subject/Husserl: In this way, the subject's behavior in the world also has its comprehensibility not in the conscious experiences and their intentionality, but in the anonymous ones of life. >I, Ego, Self/Husserl.
Subjectivity/Husserl/Gadamer: (...) this is how one is led into the proximity of the speculative concept of life of German idealism. What Husserl is trying to say is that one must not think of subjectivity as an opposition to objectivity, because such a concept of subjectivity would itself be objectivistic. His transcendental phenomenology wants to be "correlation research" instead. But this says: the relation is the primary, and the "poles" into which it unfolds are "enclosed by itself"(4) just as the living encloses all its expressions of life in the uniformity of its organic being.
HusserlVsHume: "The naivety of the speech of the experiencing, recognizing, the really concretely performing subjectivity leaves completely out of question, the naivety of the scientist
Gadamer I 254
of nature, of the world in general, who is blind to the fact that all the truths he gains as objective ones, and the objective world itself, which in his formulas is substrate, is his own life structure that has become in him - is of course no longer possible, as soon as life comes into focus," (Husserl writes this with reference to Hume(5)).

1. Husserliana VI. 169.
2. Natorp, Einleitung in die Psychologie nach kritischer Methode, 1888; Allgemeine Psychologie nach kritischer Methode, 1912.
3. Husserliana VI, p. 116.
4. Cf. C. Wolzogen, „Die autonome Relation. Zum Problem der Beziehung im Spätwerk Paul Natorps. Ein Beitrag zur Geschichte der Theorien der Relation“ 1984 and my review in Philos. Rdsch. 32 (1985), p. 1601.
5. Husserliana VI p. 99

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Explanation of symbols: Roman numerals indicate the source, arabic numerals indicate the page number. The corresponding books are indicated on the right hand side. ((s)…): Comment by the sender of the contribution. Translations: Dictionary of Arguments
The note [Concept/Author], [Author1]Vs[Author2] or [Author]Vs[term] resp. "problem:"/"solution:", "old:"/"new:" and "thesis:" is an addition from the Dictionary of Arguments. If a German edition is specified, the page numbers refer to this edition.
E. Husserl
I Peter Prechtl, Husserl zur Einführung, Hamburg 1991
II "Husserl" in: Eva Picardi et al., Interpretationen - Hauptwerke der Philosophie: 20. Jahrhundert, Stuttgart 1992
Gadamer I
Hans-Georg Gadamer
Wahrheit und Methode. Grundzüge einer philosophischen Hermeneutik 7. durchgesehene Auflage Tübingen 1960/2010

Gadamer II
H. G. Gadamer
The Relevance of the Beautiful, London 1986
German Edition:
Die Aktualität des Schönen: Kunst als Spiel, Symbol und Fest Stuttgart 1977


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