By Josef Seifert

In an enlightening discussion with Descartes, Kant, Husserl and Gadamer, Professor Seifert argues that the unique concept of phenomenology was once not anything except the primordial perception of philosophy itself, the root of philosophia perennis. His radical rethinking of the phenomenological procedure leads to a common, objectivist philosophy in direct continuity with Plato, Aristotle and Augustine.

In order to validate the classical declare to understand self sufficient being, the writer defends Husserl's methodological precept "Back to objects themselves" from empiricist and idealist critics, together with the later Husserl, and replies to the arguments of Kant which try and discredit the knowability of items in themselves.

Originally released in 1982, this ebook culminates in a phenomenological and demanding unfolding of the Augustinian cogito, as giving entry to immutable fact approximately beneficial essences and the genuine lifestyles of non-public being.

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Extra resources for Back to 'Things in Themselves': A Phenomenological Foundation for Classical Realism

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This Marxist theory also claims to be true and purports to depend on the nature of the realities which it wishes to explain, not just on certain economic infrastructures. Apart from this fundamental self-contradiction, the Marxist explanation of all philosophy and culture as ideology reveals itself as false in the light of the given structure of knowledge. To further unfold how widespread are erroneous causal explanations, one could point to the explanation of mind offered by the psycho-physical identity-theory, the explanation of love and art as sublimated libido, and countless other examples.

The maxim 'back to things themselves' urges us first to look carefully into what things are and to discern the differences between different things, especially when the same term is employed for them. Only then will one avoid the danger of reducing the given datum to something which it is not. , the sense in which Bonaventure in De Reductione Artium ad Theologiam speaks of reductio, by which he refers to leading a thing back to its highest origin and end. Such a reductio does not in any way deny the irreducible essence of a thing.

Such causal explanations will either be correct but incomplete and shallow, insofar as they fail to reveal the essence of a given being, or they will be false; and this easily happens when the latently presupposed conception 18 Rethinking Husserl's maxim of the essence of the given being is erroneous. An example of a correct but quite incomplete and shallow explanation of something is the procedure of some historians of philosophy. ', and so on, and believe they can historically explain the phenomenological method in this way.

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