By Edmund Husserl, Dorion Cairns
Translated via Dorion Cairns.
Note: switched over from the retail MOBI edition.
The "Cartesian Meditations" translation is predicated totally on the published textual content, edited via Professor S. Strasser and released within the first quantity of Husserliana: Cartesianische Meditationen und Pariser Vorträge, ISBN 90-247-0214-3. so much 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 admire the interpretation frequently follows Typescript C. in addition, the various version readings n this typescript are best and feature been used because the foundation for the interpretation. the place that's the case, the printed textual content is given or translated in a foornote.
the printed textual content and Typescript C were in comparison with the French translation via 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 broadcast textual content. usually, the place the wording of the printed textual content and that of Typescript C vary, the French translation exhibits that it used to be according to a textual content that corresponded extra heavily to 1 or the opposite – frequently to Typescript C. In such instances the French translation has been quoted or pointed out in a foornote.
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Additional info for Cartesian Meditations: An Introduction to Phenomenology
In Civ. 16, Augustine contrasts the axiology of the ordo naturae—which I discuss here—with a commercial-libidinal modus aestimationis. He also characterizes this as a difference between axiology as determined by the rerum gradibus, and axiology as determined by libidinal necessitas. According to the ordo naturae, a jewel is inferior to a slavegirl; but according to the modus aestimationis, the slave-girl is inferior to the jewel. Despite the innate dignitas of the slave-girl, the jewel takes a higher price in Roman markets.
Conf. 11: spe enim salvi facti sumus et promissa tua per patientiam expectamus; Enarr. 1: christiani non sumus, nisi propter futurum saeculum: nemo praesentia bona speret, nemo sibi promittat felicitatem mundi, quia christianus est; Civ. 4: beatitudinem non iam tenemus praesentem, sed exspectamus futuram, et hoc per patientiam. anim. 76)—of seven such ‘grades’—that Augustine introduces at Aug. anim. 33. 30 chapter 1 this sweaty, intricate and slippery question of sense-temporal praesens,100 in which what I call ‘impresence’ (memoria-expectatio) is a duplex condition of ‘presence’ (contuitus) in a distinctly temporal mode—which is also to say, in an incommutably sensual mode.
42 But what is anima, here? And what is animus? 44 Localizing time in anima, and identifying time with a dilation of animus, thus remain—within the limits of Augustine’s time-investigation—radically rerum venturarum fit contuitus, cum venerint, idemque contuitus fit memoria, cum praeterierint). 37 Aug. Conf. 26: praesens de praeteritis memoria, praesens de praesentibus contuitus, praesens de futuris expectatio. ” 39 Aug. Conf. 26: sunt enim haec in anima tria quaedam et alibi ea non video. 40 Aug.