By Edmund Husserl, Dorion Cairns
Translated by way of Dorion Cairns.
The "Cartesian Meditations" translation relies totally on the published textual content, edited through Professor S. Strasser and released within the first quantity of Husserliana: Cartesianische Meditationen und Pariser Vorträge, ISBN 90-247-0214-3. such a lot of Husserl's emendations, as given within the Appendix to that quantity, were handled as though they have been a part of the textual content. The others were translated in footnotes.
Secondary attention has been given to a typescript (cited as "Typescript C") on which Husserl wrote in 1933: "Cartes. Meditationen / Originaltext 1929 / E. Husserl / für Dorion Cairns". Its use of emphasis and citation marks conforms extra heavily to Husserl’s perform, as exemplified in works released in the course of his lifetime. during this appreciate the interpretation frequently follows Typescript C. additionally, the various variation readings n this typescript are most efficient and feature been used because the foundation for the interpretation. the place that's the case, the broadcast textual content is given or translated in a foornote.
the printed textual content and Typescript C were in comparison with the French translation by way of Gabrielle Pfeiffer and Emmanuel Levinas (Paris, Armand Collin, 1931). using emphasis and citation marks within the French translation corresponds extra heavily to that during Typescript C than to that during the printed textual content. frequently, the place the wording of the broadcast textual content and that of Typescript C vary, the French translation shows that it was once in line with a textual content that corresponded extra heavily to at least one or the opposite – frequently to Typescript C. In such circumstances the French translation has been quoted or stated in a foornote.
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Extra info for Cartesian Meditations: An Introduction to Phenomenology
Let us examine more closely the relationship between perception and what is apprehended, namely the thing in perception (as indeed between any cogitatio and cogitatum), viewing it not from the standpoint of some theory, regardless of whether it be that of a physicist, a psychologist, or of a primitive, "naive" person. Rather, as befits the fundamental science let us examine perception and the apprehended in their immediate givenness. We will approach closer to our goal of determining the essence of pure con~ sciousness if we proceed by way of a clarification of the problem concerning the interrelation between the transcendent something and consciousness.
90. There is no need to speak of Hegel. It goes without saying that Schelling's idea of "identity" is of relevance here although there is already nothing new to add here. Phenomenology occupies an original place in relation to ontology in Lotze. See his Grundzuge der Metaphysik, Leipzig, 1883. Cf. also Class, Untersuchungen zur Phiinomenologie und Ontologie des menschlichen Geistes, Leipzig, 1896. 3. Ideas, p. XVII; cf. p. 148. 4. Ideas, p. 5ff. 5. Husserl, "Philosophy as a Rigorous Science," op.
B. " c. Cf. Ideas, p. " d. Cf. Ideas, pp. 40-42. e. e. of phenomenology's Object of study. f. Cf. Aristotle's words in the Metaphysics: "A further difficulty is raised by the fact that all knowledge is of universals and of the 'such,' but substance is not a universal, but is rather a 'this' - a separable thing ... " The Basic Works of Aristotle, ed. 854. g. Although Shpet's peculiar formulati()n here, at least in terms of its spirit, has roots deep within Husserl' s own thought, it can also be found, and indeed in so many words, in Aristotle.