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lving into more repressed contents required greater lessening of the ego during dreaming freud developed a theory of dream analysis as way to interpret manifest dream material reported from experience and latent contents hidden meanings that have been transformed to protect the semi lucid ego during dreaming freud husserl february 15 2015 august 20 2015 nonnaci bracketing eidetic reduction empathy epoche husserl intentional horizon intentionality lifeworld phenomenology singularity 2 comments husserl known as the father of the phenomenology movement sought to describe human experiences and kantian things in themselves without making metaphysical assumptions that is he attempts to describe phenomenon in terms of how they appear in his own consciousness without conflating with the naturalistic and other scientific attitudes of his times in contrast with scientific naturalism that use induction and general theories to organize large collections of data phenomenology investigates particular examples of one s own consciousness to discern what is essential to such experiences i e to construct a theory of science that would ground all other sciences much like psychology to systematize human experience into a theory of science husserl begins with language propositional systems as units of consciousness the consciousness that gives voice to language are so called intentional acts or intentional experiences that representing something as something such acts may be about non existing imagined phantasy content objects which includes forms of mental imagery pictoral and kinesthetic representations these acts differ from non intentional units such as affects moods senses pain that are non representational not about anything the structure of consciousness could be partitioned into the act of consciousness and the phenomenon that it is being directed at to arrive at knowledge of essences or objects in themselves that appear in consciousness he introduces a method called bracketing epoche which culls away assumptions of how we normally think of objects as separate external things what we are left with are the invariant features that are perceived which constitute our understanding of the object for example my understanding of a rectangle can be bracketed to yield a four sided shape with four right angles abstract species such as rectangles of same area can be eidetically reduced to shapes of rectangles whose product of lengths and widths are the same such common features are said to have consistent meanings that are fulfilled by a unified intuition which can be read off for indexical or context sensitive experiences husserl characterizes them by their singularity i e the object or set of intentional objects that are relevant in all possible worlds the indexical experience is thought of as one of many worlds on a manifold that pertain to future courses of experiences with the indexical case as its root these potential experiences constitute the intentional horizon conditioned on the indexical event e g the anticipation of a moving car experiences on such a horizon share a common identity labeled as determinable x which is a higher order moment belief judgment for inter subjectivity we undergo acts of empathic experience where conscious acts are attributed to other subjects the existence of other subjects follows from an egocentric view that others who act in ways similar to my own will perceive things in ways similar to my own one puts himself in the other s shoes such a belief allows one to ascribe intentional acts to others without inference self evident and is a part of the intentional background or lifeworld or foundation of sense making that is built into language and culture a priori lifeworld is thus a world horizon of all potential experiences e g prescientific qualities such as spatial shape motion body and spatiotemporality these qualities ground the more objective sciences when they employ any propositional content or appeal to intuitive acceptance self evident truths husserl heidegger january 4 2015 december 21 2017 nonnaci authenticity being being in world being with care dasein death disclosure dwelling enframing evasion existence existentialism fallenness four fold heidegger history involvement phenomenology poetic habitation poiesis present at hand ready to hand revealing technology thrownness time unfolding 1 comment heidegger sought to peer behind western metaphysics by engaging in the pre theoretical conditions necessary for intentionality representations of things in human thought that is what does to exist or to be mean with regards to entities beings heidegger refers to what makes beings intelligible able to be represented as the meaning of being not in the set of being this ontological difference between being and being as not a super being is conflated in the story of western philosophy since the time of plato which equated the meaning of being to a series of beings namely idea substance monad subjectivity and will to power such a distinction is relevant as all categories of thought that do not clarify the ontological difference are subject to the limits of their mode of being thus the investigation of the a priori transcendental conditions for modes of being is heidegger s preoccupation heidegger begins with the the unique mode of being for humans dasein as the having to be open or being is an issue for it this is to say that dasein tends towards sense meaning making to make intelligible the phenomenological method for examining such tendencies is hermeneutic interpretive and historically embedded dasein begins with ordinary encounters with entities equipment through the their skillful use readiness to hand while engaged in the activity dasein lacks a conscious awareness of the equipment as an independent entity in the way that one would if standing back the person is absorbed in the world with the equipment and so the person has no awareness of himself as a subject separate from a world of objects this mode of encountering contrasts with scientific and philosophical activity where the senses are means to reflection and contemplation of context free entities present at hand the transitory phase between these two modes of being refers to an un readiness to hand where skilled activity is disturbed but remain phenomenologically near in context a piece of broken equipment may still be adapted for use dasein is in dwells the world of beings in the ways that equipment are involved the network of intelligibility or relational ontology is the totality of involvements with teleological for the sake of which ends involvements are choices towards that end during which entities are made intelligible dasein s place in the world of involvements is thus spatial in the sense of readiness to hand entities are nearby if they are readily available for activity and far away if not irregardless of physical distance the who of dasein in this world is to be with entities that can be encountered by the other what dasein do is determined by what one does which is historically and culturally conditioned dasein s relation with the world can also be interpreted as care through the dynamics of thrownness projection and fallen ness for unpacking having to be open and temporality thrownness or having been thrown into the world is dasein s confrontation with the set of historically conditioned possibilities for acting past dasein understands each possibility by projecting itself onto each possibility future according to its network of totalities the realization of understanding is through skilled read to hand encounters present fallen ness is the loss of being its self making things intelligible through everydayness of the they idle talk search for novelty and ambiguity thus the authentic self seeks to find its own relation to other entities rather than be lost to the they to discover such relations daesin can use the possibility of its own death possibility of the impossibility of any existence at all to disclose the negation of all its relation and so conversely discloses them the authentic relation to death is one of anticipation rather than expectation where the latter is a fear passive that discloses only some beings in the world the former owns death by using its possibility to affirm new relations and modes of being heidegger s later works after the turn shifts dasein s mode of being from temporality to that of dwelling the subjectivity of being from dasein s relation is abandoned in favor of the historical account of the unfolding of being the history of being is now represented as transformations that have shaped dasein s intelligibility human beings dwell between the earth and sky nature and before mortals and divinities culture the relationship with nature is poetic habitation rather than scientific instrumental culture requires an openness towards death and the possibility of paradigm shifts in intelligibility new cultural templates the latter is most relevant to the modern age of technological thinking where things are intelligible according to being enframed or challenged in order to produce something to be held in standing reserve for use technology s clearing when things are revealed as mattering in some way turns nature into resources to be extracted stored and ultimately exploited as a means to an end the issue of technological thinking is its domination and the consequent forgetfulness of being enframing covers up the fact that technology is only one mode of making things matter a single clearing rather than one of many possible modes of revealing poiesis ultimately heidegger s solution to realizing poiesis was through artisanship attentive listening tuning with rhythms of nature and adopting a non evasive attitude towards death heidegger sartre december 14 2014 nonnaci bad faith being being for itself being in itself consciousness ego essence existence facticity freedom nothingness ontology other prereflective reflective sartre transcendence leave a comment sartre the well known existentialist of the 20th century radicalizes human freedom by returning to the ontology of being human existence lies within a condition of nothingness no thing ness where things are characterized by what they are not or namely their negation or nihilation e g fragile things lack stable unity subjectivity or human experience is divided into pre reflective and reflective consciousnesses of objects pre reflective consciousness is directed towards the transcendent object without configuring a notion of the i such acts are spontaneous transparent to the self and engaged with the phenomenon as a starting point first order reflective consciousness negates pre reflective consciousness and so the unity of the negation contains a duality between some regular agent i from memory and the object i e consciousness becomes aware of itself thus ego is borne out of reflective consciousness that is imposed upon pre reflective consciousness the other is borne from ego recognizing that is an object of another being s gaze being can be posited in two way things may be in itself or existing without justification in relation to other things it is fully determinate examples include inert things such as rocks air and bottle this differs from human beings whose identity is not in relation to things within but always to something else being for itself negates being in itself and can be imagined as a lack of a being for itself through nothingness is thus able to form attitudes to other beings by seeing what it is not this desire or project for being gives for itself a radical freedom to make itself from nothingness however the tendency of for itself to run away from its freedom to become an in itself or an absolute god is a common way people fall into bad faith this can be applied to the many social roles waiter father lover that people adopt in their every day lives when such roles are no longer functional personas but have been adopted as essences of being using such roles as excuses for example than the person is rejecting the task of determining what these roles are not the rejection of human nature existence precedes essence no essences and priors w r t existence places agency freedom is a difficult claim to follow in sartre s day he rejected the freudian notions of the unconscious and psychological repression as having an influence on behavior a priori models such as jungian archetypes were obviously ignored modern advances in genetics and evolutionary biology our behavior similarities with primates and other hierarchy building animals would have supplied evidence in the other direction here sartre s hedges a bit with his concepts of facticity and transcendence facticity is a set of facts viewed from a third person or objectifying stance e g my skin color being can be aware of its own facticity but to adopt these facts as determining what i am would once again be in bad faith the solution is to transcend these facts into what the space of possibilities conditioning upon these facts e g the fact that one is short can be transcended by the behaviors and attitudes on has in light of being short such as humor sartre kierkegaard november 30 2014 nonnaci aesthetic angst anxiety christianity defiance despair dread duality ethical existentialism faith individuation kierkegaard leap of faith leap to faith religion self sin spirit leave a comment kierkegaard the father of existentialism equates the human responsibility of achieving self hood subjectivity with truth kierkegaard s notion of self is the union of acts that relate between dualities such as finite infinite necessity possibility and temporal timeless this is a negative space of the hegelian synthesis of duals that moves from descriptive to prescriptive ethics truth or the realization of the self is known through the active choice of relating between duals without identifying too closely with either poles failure results in forms of despair an important case concerns the religious duality between sin faith which is powered by the tension between christianity s paradox to reason and the necessity of a leap to faith although kierkegaard s process of individuation achieving selfhood occurred predominantly along religious lines he introduced a number of general concepts that speaks to the human condition the responsibility of achieving selfhood compels one to make conscious choices at every moment each moment entails a great number of choices and their multiplicity of consequences to consider lead the subject to experience a dizziness of freedom or angst dread this paralysis by analysis or the anticipation of consequences render one immobile and unable to make a choice for fear of sin conversely it is the experience of anxiety that allows one to move away from unconscious ignorance and into one s potential for action self recognition and identity kierkegaard posits three existential stages of life along the way of ...
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