Between phenomenological reduction and eidetic variation

04 Mar

Asking about Husserl consciousness will propose a radical method to “search” the phenomenon, recovering and modifying a Greek concept that is the phenomenological reduction (epoché).

Epoché is suspension means in ancient Greek, that we do not erase from our conscience the judgment we have about things, but the Husserlian perspective is “in brackets” which is more realistic, because we cannot erase, at least completely, the memory, however forget what we think about what we learn about the experiential world.

Thus Husserl manages not to do a high attitude, like the Cartesian cogito that does not erase the ego, but a “natural attitude” to review how we relate to the things of the world. So learning something means capturing them as they are, so phenomenology seeks to focus the phenomenon in the sense of how it appears to us, without using what we already knew before and its applications of how it has already been seen, with the aim of reaching its!

Originality !, its “purity” of phenomenon, It means leaving aside all prejudices, theories, definitions and trying to acquire a new concept about concepts, without prejudices about the “thing”.

Epoché does not intend to doubt the existence of the world, nor, even less, to suppress it. The world around presents itself only in consciousness.

For Husserl, the objects of the world are already placed for us in different perspectives and we almost immediately adopt a meaning for it, in general what we do not know we attribute an essence and it should remain unchanged because we gave this object its original meaning.

Husserl’s second fundamental concept is eidetic variation, precisely what differentiates his view of eidos from contemporary idealistic culture, where he calls noema what is of the object itself, what is the thing, which the ancients call quality, while it calls of Greek noesis νόησις, it means the immediate apprehension that may not have the necessary dianóia, that is to say, to think about the thing that links it to the noema.

So the fixation on objects and the misunderstanding of their meaning on the other hand, is part of the contemporary world, this desynchrony between noema and noese.


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