By Tanja Staehler
GWF Hegel famously defined philosophy as 'its personal time apprehended in thoughts', reflecting a wish that we more and more event, particularly, the need to appreciate our advanced and fast-changing global. yet how do we philosophically describe the realm we are living in? while Hegel tried his systematic account of the ancient international, he had to conceive of historical past as rational growth to permit for such description. After the occasions of the 20th century, we're rightfully uncertain approximately such progress.
However, within the 20th century, one other German thinker, Edmund Husserl, tried an identical venture while he realised philosophical account of our human event calls for getting to the ancient global we are living in. in response to Husserl, the Western international is an international in quandary. during this booklet, Tanja Staehler explores how Husserl hence radicalises Hegel’s philosophy through offering an account of old circulation as open. Husserl’s phenomenology permits taking into consideration ancient worlds within the plural, with out hierarchy, made up our minds via ethics and aesthetics. Staehler argues that, via his radicalization of Hegel’s philosophy, Husserl presents us with a historic phenomenology and a coherent inspiration of a tradition that issues to the long run for phenomenology as a philosophy that offers the methodological grounding for various qualitative ways within the humanities and social sciences.
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Extra info for Hegel, Husserl and the Phenomenology of Historical Worlds
7. For further clarification of the epoché in Hegel and its similarities and differences to the phenomenological epoché in Husserl, cf. Kenley R. Dove, ‘Die Epoché der Phänomenologie des Geistes’ (‘The Epoché of the Phenomenology of Spirit’), in Hegel-Studien (Hegel Studies) 11 (Bonn 1974), 605–621. 8. Cf. Klaus Düsing, ‘Die Bedeutung des antiken Skeptizismus für Hegels Kritik der sinnlichen Gewißheit’ (‘The Significance of Ancient Scepticism for Hegel’s Critique of Sense-Certainty’), Hegel-Studien (Hegel Studies), 8, 119–130.
Hoffmeister edition of the Phänomenologie des Geistes, 578. 17. Heidegger, Hegel’s Phenomenology, 37. 18. Hegel, PhS, 593. 19. Hegel, PhS, 31/51. 20. Hegel, PhS, 44/65. 21. Cf. Paul Ricoeur, ‘Hegel et Husserl sur Intersubjectivité’, in Phénoménologies Hégélienne et Husserlienne (Hegelian and Husserlian Phenomenologies), ed. G. This study is certainly not a commentary on the Phenomenology of Spirit; such a commentary cannot and shall not be accomplished here. But most chapters of the Phenomenology are taken up at one point or another, though not necessarily in the order of their appearance in Hegel’s work.
45. Husserl, Hua VI, 187/183. 46. This necessary delay is discussed further in Chapter 7. 47. Husserl, Hua VI, 158/155. 48. Husserl, Hua VIII, 165. Chapter 2 The Perceptual World But it is not as a ‘one’ that it excludes others from itself, for to be a ‘one’ is the universal relating of self to self, and the fact that it is a ‘one’ rather makes it like all others; it is through its determinateness that the thing excludes others. Hegel, PhS, 100/73 External perception is a constant pretension to accomplish something that, by its very nature, it is not in a position to accomplish.