This is a good book – and, on the Italian market, a much-needed one. Simone Aurora’s declared aim is to show that Husserl’s Logical Investigations belong to the history and conceptual horizon of structuralism, and in a prominent position at that. The whole book builds up to a defense of the view in the last chapter. Aurora’s case is set up well from the beginning and thoroughly argued at the end. That is why the book is good. The reason why the book is much needed on the Italian market is that it is also an introduction to Husserl’s early philosophy – from On the Concept of Number (1886) to the Investigations (1900-1901) – as it should be written: starting from 19th-century developments in psychology and, importantly, mathematics. To my knowledge, there are no published works in Italian that do so, or do so extensively. Aurora satisfactorily fills the gap.
Chapter 1 is about Husserl’s beginnings – a story Aurora does a good job of telling. A mathematics, physics, and astronomy student in Leipzig in 1876, Husserl would end up, in 1883, writing a doctoral thesis on the calculus of variations with Leo Königsberger in Vienna. He was then briefly Weierstrass’s assistant in Berlin. In 1884 Husserl came across Brentano’s work and lectures; as a result, he steered towards philosophy. By 1887, Husserl’s first philosophical work – his Habilitationsschrift under the supervision of Carl Stumpf in Halle – was complete. Crucial to On the Concept of Number are both the mathematical and the philosophical strands of Husserl’s academic life. The eponymous problem is inherited from Weierstrass, Kronecker, and in general, the whole debate on the foundations of mathematics, which at the time was soaring in Europe. The method with which Husserl tackled it – and this is where the originality of the work lies – was Brentano’s descriptive psychology. Both these backgrounds, their developments and Husserl’s own take on them are well expounded by Aurora.
Chapter 2 is about 1891’s Philosophy of Arithmetic (PA). Overall, Aurora’s presentation is clear and, I believe, effective. The relations with the earlier work are explained and the architecture of the book is clearly laid out. Overall, the main notions (‘collective connection’, ‘something in general’, and so forth) and arguments are satisfactorily presented. Let me mention a couple of worries.
One problem is that Aurora highlights relatively few connections between points discussed in PA on the one hand, and the larger debates and their recent developments on the other. For example, at that stage Husserl, like e.g. Cantor, held a version of the abstraction theory of numbers. That, for example, is where the notion of ‘something in general’ (Etwas überhaupt) comes in. The theory had already been severely criticised by Frege in The Foundations of Arithmetic (1884), a criticism, importantly, that fed into Husserl’s work (as well as into Cantor’s). See ortiz Hill 1997. This might have deserved a few lines. Also, although for most of the twentieth century the abstraction theory was forsaken if not forgotten, in the late 1990s Kit Fine attempted a rescue, sparking some debate (Fine 1998). Again, a quick pointer might have been helpful.
Here is a second worry. Some scholars (A. Altobrando and G. Rang are Aurora’s references) believe they can discern the first traces of the development of Husserl’s notions of eidetic intuition and phenomenological epoché in PA. Aurora is among them, and in particular he reckons abstraction is the place to look: for, according to Husserl, in abstraction one disregards all qualitative (and to some extent relational) aspects of the relevant objects, and is only interested in the latter as empty ‘something in general’. The view is put forward at p. 71. Now, there is no denying that both eidetic intuition and the phenomenological epoché involve some sort of heavy disregarding or bracketing. But surely the philosophical literature is crammed with similar methods and theories – not least the British empiricists’ accounts of abstraction, which is as far as it gets from Husserl’s Ideation or Wesensanschauung. Prima facie similarities, then, are in fact rather thin. Terminology as well as theoretical contexts and functions, Aurora admits, are also very different. We may wonder, at this point, what is left for the interpretation to be based on. I suspect very little if anything.
Chapter 3 is about the transition, in the 1890s, from PA to the Investigations. Two conceptual pairs begin to emerge in this period that will end up being paramount in the later work. The first pair, abstract/concrete, is the subject (or one of the subjects) of the third Investigation; the second, intuition/representation, is one of the main characters of the sixth. Aurora describes well their first appearance in an 1894 essay entitled Psychologischen Studien zur elementaren Logik. Developments in Husserl’s view of intentional objects are also discussed in some detail. The main references in this case are manuscript K I 56 and Husserl’s review of Twardowski’s Zur Lehre vom Inhalt und Gegenstand der Vorstellung, both from 1894.
Chapter 4 is about the Prolegomena to Pure Logic, the first part of the Logical Investigations. Aurora does a good job of expounding both Husserl’s arguments against psychologism and his concept of a pure logic and theory of science – the two main themes of the work. As it can and should be expected of an introductory exposition, a few details are at some points glossed over. Yet the main idea, i.e., that there is a basic dimension to science which is called ‘pure logic’ and which is ideal (or, as people tend to say these days, ‘abstract’), objective, and to all appearances, independent of human thought or language, comes across very clearly. There is, however, one distinction that, it seems to me, Aurora fails to recognise (or to report). It is not a major issue for what, after all, is an introductory chapter – but nonetheless a point worth raising. It is the distinction between deduction and grounding.
Between the Prolegomena and the Investigations Husserl defines (or uses) two to four related concepts: on the one hand, deduction or inference (Schluß, or sometimes an unqualified Begründung, in Husserl’s German) and explanatory grounding (the relation between an erklärender Grund and what it is the ground of), both operative in the Prolegomena; on the other hand, foundation (Fundierung), introduced in the third Investigation and operative in the subsequent ones. Now, foundation may (Nenon 1997) or may not have two models, one ontological and one epistemological; and one of these two models, the ontological, may or may not be identical to the explanatory grounding of the Prolegomena – a view for which, I believe, there is something to be said. Your count here will depend on your views on foundation. But whatever these are, there is no doubt at least that deduction and explanatory grounding are distinct in the Prolegomena. That is what does not come across in the book.
Indeed, as far as I can see, in Aurora’s presentation the two concepts from the Prolegomena collapse into one. While explaining what, for Husserl, constitutes the ‘unity of science’, Aurora introduces the concept of Begründung and says that it ‘substantially refers to the notion of inference or logical deduction’ (p. 134). Yet this is something that Husserl explicitly denies. To see this, look at Prolegomena, §63. Here, a distinction is made between explanatory and non-explanatory Begründung, and the former, not the latter, is deemed essential to (the unity of) science. Indeed for Husserl, as for Bolzano (from whom he inherits the notion), what secures the unity of science is an explanatory relation (erklärende Zusammenhang) between true propositions. And while ‘all grounds are premises’ – so that if proposition A grounds proposition B then there is an inference from A to B – ‘not all premises are grounds’. It is not the case, that is, that if there is an inference from A to B then A grounds B. In other words, ‘every explanatory relation is deductive (deduktive), but not every deductive relation is explanatory’.
While Husserl is very explicit in drawing the distinction, he is not so helpful in justifying it. He devotes a few remarks to the task, right after the passage I quoted; but they do not make an argument. Here is how one may be extracted. (Bolzano’s arguments are also available from the Wissenschaftslehre, around §200.)
Let us stipulate deducibility as the modern notion of (classical) logical consequence. If grounding were just logical consequence, the latter would be an explanatory relation (because the former is). But it isn’t: there are cases of valid and sound arguments in which the premises fail to explain the conclusion. For example, p ╞ p, or p & q ╞ p. Indeed, it is hard to see how a proposition, even though it can be inferred from itself, can also ground (explain) itself: it is raining, therefore it is raining – but is it raining because it is raining? Things are even worse with the second case: does the truth of a conjunction ground the truth of one of its conjuncts? It is probably the other way round. To derive a conclusion from a set of premises is not, in and of itself, to explain the former in terms of the latter. But then grounding and deducibility must be distinct.
(I should mention that in an extended footnote at p. 133 Aurora does discuss Husserl’s notion of Begründung vis-à-vis Bolzano’s. So he is definitely aware of the theoretical background, the significance and the facets of the concept. So much so, that the footnote seems to contradict, rather than explain, the main text.)
Chapter 5 is possibly the most felicitous of the whole book, partly because, due to the topic, Aurora’s background in linguistics shines through. We are now past the Prolegomena and into the Investigations proper. Having established in the former that logical and mathematical objects do not, by all appearances, belong to the spatio-temporal world, Husserl is left with the question as to how we can know anything about them – in fact, relate to them at all. Short of an answer, Husserl thinks, the existence of logic and therefore of science in general, as human enterprises, must remain a mystery. And for Husserl the starting point is language, because it is primarily in language – in the meanings of words and sentences – that logical objects make their spatio-temporal appearance. The main result of the first two Investigations are the following: meanings are ideal (non-spatio-temporal) and akin to universals; and universals are genuine objects, irreducible to their instances, to thought, or to language. (It is a substantive question whether this amounts to full-blown Platonism; Aurora believes it doesn’t, and some remarks of Husserl’s certainly point that way.)
The first two sections of the chapter, on the first Investigation, are nearly flawless. The remaining sections, on the second Investigation, are also effective but, I believe, raise at least one worry. Aurora thinks that, for Husserl, meanings are ‘ideal classes of objects’ (203). Now, he may well not be using ‘class’ in its fully technical sense. But the fact remains that classes, among other things, are (like sets, their close relatives) extensional mathematical constructs. However, in the 1890s, when most of the Investigations were thought out, Husserl was an adamant intensionalist. See for example his review of Schröder’s Vorlesungen as well as The Deductive Calculus and the Logic of Contents, both from 1891. For evidence that Husserl did not change his mind afterwards, see the 1903 review of Palágy’s Der Streit der Psychologisten und Formalisten in der modernen Logik. Aurora’s reading, therefore, if taken literally, is probably incorrect. If we take it charitably, it is misleading.
Despite this, Aurora is completely right in pointing out (204) the indispensability of ideal objects, particularly species (universals), for Husserl’s phenomenological project in the Investigations: if the former go, the latter goes with them.
Chapter 6 is about the third and fourth Investigations. The latter deals with matters of ‘pure grammar’, as Husserl calls it, and here Aurora’s linguistic background is once again both tangible and helpful. Yet it is the first sections, on the third Investigation, that are particularly important. In fact, they are the crux of the whole book. The reason is that the third Investigation is about parts, wholes and the relations between them – and (without going into detail, I will return to it later) the very concept of structure, central to the book for obvious reasons, is defined, in the last chapter, in mereological terms.
To say something of significance on Aurora’s interpretation of the third Investigation I would have to write more than my allowance permits. I will therefore only mention what is at least a presentational flaw. Despite insisting throughout the book and in the chapter on the relevance of the formal sciences in the development of Husserl’s philosophy, Aurora never engages with the several formalizations of the Husserlian theory of parts and wholes. He does mention the first of such contributions, Simons 1982 (334). But we also have Simons 1987, Fine 1995, Casari 2000, and Correia 2004 – which, moreover, all extend Husserl’s theory in many different ways. This, to me, is the only genuinely disappointing feature of, or absence from, the book. All the more so, because the capacity to be mathematized or formalized is one of the definitional traits of structures as set out in the final discussion (310).
Chapter 7 outlines the properly phenomenological parts of the Investigations, namely, the fifth and sixth Investigations. This is where Husserl puts to work all the notions he previously set up and sketches a phenomenological theory of consciousness (especially of intentional consciousness) and knowledge. Aurora’s exposition is careful and effective, with more than one passage I found particularly felicitous.
Chapter 8 is where Aurora lays out and defends his view. These are the main claims:
- Husserl’s philosophy in the Logical Investigations is a structuralist philosophy;
- Some of the aspects of Husserl’s philosophy that make it structuralist are ideally suited to characterise structuralism as such;
- Husserl’s subsequent, transcendental work deals with one of the central problems of structuralism: the origin of structures.
Section 1 is about structuralism in general. The first thing to sort out is, obviously, what a structure is. Borrowing from a number of authors, Aurora characterises structure in terms of two things: part-whole relations, and mathematizability. A structure is ‘a particular type of multiplicity’ whose elements obey laws ‘that confer properties to the whole as such which are distinct from those of the elements’ (309, half-quoting J. Piaget). Moreover, a structure ‘must always be formalizable’ (310). On the basis of this, Aurora characterises structuralism as follows:
Structuralism aims at studying the latent structures within classes of objects…by creating models, i.e. formal descriptions that make the immanent relations between objects of the relevant class predictable and intelligible (311).
It is worth noting that the given definition of structure does not necessitate that of structuralism. It is even more worth noting that this is a good thing. The reason is that, while Aurora wants to argue that the philosophy of the Investigations is structuralist, it is dubious that Husserl’s project in 1900-1901 involved the idea that the phenomenology of the fifth and sixth Investigations should be formalized. True, Husserl did have in mind a formalization of his theory of wholes and parts, and that theory is operative in the phenomenology. But that doesn’t entail that Husserl’s early phenomenology was ever meant to be entirely formalizable – much less that its aim was to ‘make predictions’ about consciousness and knowledge possible. The upshot is that Aurora’s definitions allow for a Husserl who deals in structures but not, strictly speaking, for a structuralist Husserl. This is too underwhelming a conclusion for what is otherwise, as I said at the outset, a well-constructed case. A looser definition of structuralism might perhaps have been suitable.
Another (minor) unclarity is Aurora’s appeal to mereology throughout the book. In and of itself, this appeal is perfectly fine. Yet not all mereologies admit of the sort of relations between parts that structuralists require. For example, and in stark contrast with the structuralist’s mantra, in classical mereology there is a sense in which the whole is just the sum (fusion) of its parts! Yet Aurora never engages with the distinction between classical and non-classical mereologies in any significant way. Moreover, it is unclear why formalizations of structures should be mereological rather than, say, algebraic (like most of Aurora’s examples of formal structures) or order-theoretic.
Be that as it may, Aurora is entirely correct when he points out that, if part-whole discourse is crucial to structuralism, then Husserl’s theory is ideally suited to form the core of any structuralist system: it is (or can be made) robust, it is philosophically profound, and, importantly, being a non-classical mereology, it is strong enough to describe the right sort of relations the structuralist needs.
At the very end, Aurora points out that one of the distinctive features of Husserl’s structuralism is its engagement with the problem of the origin of structures. In particular, Husserl is interested in understanding the relations between the subjects who come to be aware of structures and the structures themselves. This is indeed what the Investigations are all about. It is also one of the threads of Husserl’s whole philosophical career. As Aurora puts it (effectively, I believe), ‘this attempt at conciliating genesis and structure, first carried out in the Logical Investigations, is peculiar to Husserlian structuralism, and it is the question that Husserl will try to answer – through an ever more complex philosophical elaboration – in all his subsequent works.’
Casari, E. 2000. “On Husserl’s Theory of Wholes and Parts.” History and Philosophy of Logic 21 (1): 1-43.
Correia, F. 2004. “Husserl on Foundation.” Dialectica 58 (3): 349-367.
Fine, K. 1995. “Part-whole”. In Smith, B. and Woodruff Smith, D. (eds.). The Cambridge Companion to Husserl (Cambridge: CUP), pp. 463-486.
Fine, K. 1998. “Cantorian Abstraction: A Reconstruction and Defense.” Journal of Philosophy 95 (12): 599-634.
Nenon, T. 1997. “Two Models of Foundation in the Logical Investigations.” In Hopkins, B. (ed). Husserl in the Contemporary Context: Prospects and Projects for Transcendental Phenomenology (Dodrecht: Kluwer), pp. 159-177.
Ortiz Hill, C. 1997. “Did Georg Cantor Influence Edmund Husserl?” Synthese 113 (1): 145-170.
Simons, P. 1982. “Three Essays in Formal Ontology.” In B. Smith (ed.). Parts and Moments. Studies in Logic and Formal Ontology (Philosophia Verlag: München-Wien), pp. 111-260.
Simons, P. 1987. Parts. A Study in Ontology (Oxford: OUP).
The recent book by Jocelyn Benoist, Professor of Contemporary Philosophy at the University Paris 1 Panthéon-Sorbonne, in line with his previous monographs, particularly Sens et sensibilité. L’intentionalité en context (2009), Éléments de Philosophie Réaliste. Réflexions sur ce que l’on a (2011) and Le Bruit du Sensible (2013), constitutes the next step in the development of his work in reestablishing and rethinking realist philosophy. His method rests on one of building his system in confrontation with classical contemporary philosophers. In that way, the book offers both an original speculative contribution to systematic philosophy (primarily, ontology and epistemology, secondly, moral philosophy, aesthetics, philosophy of language and philosophy of mind) and a thorough new reading in the history of philosophy with the leading figures of Frege, Husserl and Wittgenstein.
The pretext for this newest contribution is the emergence of so-called New Realism in the continental philosophy of the first decade of the 21st century. The author asks in what sense anything could possibly be new about rightly conceived realism. The critical analysis of the positions of two eminent representatives of the movement, Markus Gabriel and Maurizio Ferraris, leads the author to postulate rather than refurbish and correct the ‘old’ realism as a proper way towards a rightful account of reality. However, to accomplish the double task of the criticism of the defective realisms and positive realist model for ontology and epistemology, Benoist must begin with formulating what criteria the sought realism should meet.
The point of the departure is taking a proper distance from the two extremities that has marked contemporary philosophy: the idealism that surrenders reality to the thought (the cognition) and the metaphysical idol of an access to the being that would be independent from the context of thinking. This double confrontation leads Benoist to the central distinction governing his subsequent considerations: the one between ‘real’ and ‘true’ that corresponds to the further distinction between ‘factual’ and ‘normative’. That approach enables him to reconcile the objectivism of knowledge with its contextuality. Epistemic realism does not have to imply a form of absolutism. Quite to the contrary, context-dependence is the necessary foundation of realism. In that line, the de-contextualisation of reference constitutes an ontological error twinned with semantic idealism, common in the analytic philosophy of the 20th century but criticized already by Aristotle. The semantic relativity (contextuality) becomes an objective point for establishing the discourse in reality. The referred thing is precisely the one as it is described but it is always given in the determined circumstances. The contextuality becomes the fundamental ontological and epistemological property of reality. The lack of ‘contextual immunity’ does not speak against realism but is its only guarantee.
Having defined preliminary of what kind of realism the author shall speak, it becomes comprehensible why he is rejecting the two programs of New Realism. The first, by Markus Gabriel, proposes an ultra-intensional (and ultra-intentional, as Benoist remarks) ontology expressed in a paradoxical slogan: ‘Everything exists apart from the world’. The phrase is not only provocative. The author proceeds to shed some light on its hidden consequences. First, he comments on the exclusion of the world from the kingdom of existence. Gabriel, following the line drawn by Kant, Husserl and Wittgenstein, remarks that if everything that exists exists within the world, there is no point in speaking about the existence of the very world. So the world does not exist in consequence. Does he not go too far? Indeed, as Benoist remarks, if that is the case, it would be equally erroneous to talk about the non-existence of the world as about its existence. One would do better pointing out just the error of category. Also, the ‘existence of everything’ is problematic. Does this not lead to the conclusion that finally nothing exists? The notion of existence excessively extended is made extremely fragile. That is in line with what Benoist criticizes further, the theory of semantic fields of Gabriel to which the German philosopher attributes illegitimately a strong ontological status. According to Benoist, we need no special intentional entities to strengthen our realism. Quite to the contrary, they would cut us from reality. What we do need is the intentionality oriented towards the reality. And that is something different from what Gabriel intends to do.
The philosophy of the second representative of New Realism, Maurizio Ferraris, can be read as a reaction to postmodern ‘culturalism’. The Italian philosopher is drawing a sharp opposition between natural and social reality, the second being constructed. Benoist notices, against him, that the social world is as immediately real as the natural one. I cannot decide whether the man I see is a policeman or not. Even if the institution concerned has been created by humans, from the perceptual point of view, it is as real as natural properties. According to Benoist, the reasoning of Ferraris is rooted in a confused notion of reality, the one that treats it as ascribed to one kind of being against another one. In contrast, reality is a categorial concept. It says nothing more nor less than that the thing concerned is the thing it is. The case of Ferraris is yet another example of the misconception of the normative aspect of knowledge that has to be corrected in the following part of the book. It should be noted that it is the very aspect of traditional realism that needs some amendment as well. Here, conversely, the norms were given a strong ontological dimension while they were treated as parts of the objects. The distinction between truth and reality is coming back. The independence of reality should be understood exactly in light of the categorial difference between reality and the norm. If renewed realism has a program, that should be it, according to the author.
The first two chapters of the book consecrated to the primordial sketch of the discussion’s ground, the next four are devoted to the commentaries on the three contemporary masters in rethinking realism: Frege, Wittgenstein and Husserl. As mentioned before, they should be of great interest for historians of philosophy as well. The Fregean distinction of sense and reference is explained and reestablished in the polemic with Markus Gabriel. The latter one, in the last chapter of Sinn und Existenz, has questioned the very distinction as well as the one between sense and representation. As a result, sense becomes a property of reference. As Benoist warns, that leads to the risk of psychologism. However, he shares the concern that the second distinction has impoverished the notion of sense. The radical antisubjectivism of Gabriel’s account on semantics is missing the intermediary position in the sense that original Fregean thought corresponded to its epistemic function. In Gabriel, the Fragean senses become a dimension of reality. Not only are they objective, but real as well. Yet again, Benoist remarks the grammatical error of confusing determination with property. It corresponds to the fundamental distinction between the normative and the factual. Sense has ontological implications but no ontological dimension. Just to note, Benoist stresses that the distinction he is defending is not an opposition. An opposition would require that its components belong to the same category. In our case, we rest always on two different categorial grounds. The real does not need the normative. It is we who need it, on the other hand, to conceive the structures within reality.
The primordial confusion of Gabriel has its further implications that fall in line with what Benoist calls, ‘phenomenological fallacy’. To exist means to him to appear in the field of sense. The project of de-subjectivization leads to the ontologization of appearances. This is however another grammatical error. Gabriel confounds two determinations of reality: the structuralization of the being itself and the notion of appearance. The second one requires its subject: the one to whom an object is to appear. The ontologization Gabriel is desperately seeking cuts off that subject. Once again, he seems to pass from the grammar of facts to the grammar of norms. As Benoist points out, the object belongs to the second one. He compares the appearance to an actor who cannot enter the stage before the rule of play has been determined. There is no objective, context-immune sense of being. We cannot apprehend the being but for the given norms.
The notion of the grammar, which enters regularly into discussion, requires a separate analysis. This one is furnished in the fourth chapter. The lesson one can learn from the late Wittgenstein is the recognition of the profound realist-orientation of language. To speak is to act, and one cannot act if not within the world. Even the language games that presuppose taking the world in brackets are played in the world. That is why, according to Benoist, a study of language games is the privileged way towards realism. Some questions however should be raised. Grammar constitutes order in itself, independent from reality. Is language-orientation not so much an escape from reality? The author maintains the thesis of the double independence of reality and grammar that are nonetheless coupled by the usage of language. A fragment of reality never has its linguistic meaning – the latter belongs to grammar (that, following Wittgenstein, contains semantics). This leads to the commentary on the §371 of the Philosophical Investigations where Wittgenstein states that essence is expressed by grammar. The passage was widely commented in the literature. It was considered as the anti-essentialist declaration of the Austrian philosopher. Anscombe, on the other hand, has proposed an essentialist lecture. Benoist revises both interpretations. He focuses on the anti-nominalist dimension of the §371. Essentialism is understood here as nominalism about the ideal. The error of the essentialist lecture of Wittgenstein consists in falling into descriptivist illusion. This Wittgenstein reminded us that grammar does not describe the facts. Anscombe confounds the naming by words with expressing by grammar. The essence should not be understood as the thing I am referring to but by what I am thinking or understanding. It stands on the side of the norm. And the norm is the norm of usage. Finally, that is the usage that determines and guarantees the realist dimension of grammar.
The fifth chapter concerns the status of impossibility. Traditionally, it was presented as the most external of the concentric circles, beginning from the ‘actual’. Benoist distinguishes two notions of impossibility: empirical (real) and logical (absolute). The negation in the first case supposes a virtual possibility. The negation in the second case seems to be of some special kind: it does not concern lack of a reference, but lack of a sense that would have a reference. Benoist stands against the ontological interpretation of the logical impossibility. He rectifies a false opinion on Husserl that would have admitted an ontological consistency to impossibilia. On the contrary, phenomenology treats the impossible a priori as empirical, but of the higher order, mediatized by the mathematical notion of the limit. Benoist’s own answer turns to the usage of norms. Squaring the circle would require changing the norms. The sought circle would not be a circle in standard meaning. Impossibility a priori has a logical signification. There is no impossibility in itself. The myth of the absolute impossibility results from the pseudo-theoretical position that would like to be both inside and outside some activity. The realism defended by the author does not need that notion. To say that there is no absolute impossibility does not mean that everything is allowed. It means rather that where anything goes, one really does nothing.
In the next chapter, Benoist continues his commentary on Husserl and revises the notion of epoché in the context of his own realist project. The theoretical epoché is seen as the anti-hermeneutical turn. Husserl absolutizes the describing that constitutes a part of the form of our life. He wants to focus on what is seen independently of any particular norm. He passes from a particular to an absolute language game. Is that possible though, given the contextual embeddedness defended by Benoist? More light is casted on the phenomenological epoché. Benoist points out that the thesis of the existence of the world is not a thesis properly speaking. Any doubt is local. As an activity, it is still in the world. (Here Benoist follows the grammar of the doubt by Peirce and Wittgenstein.) No one can question it. And Husserl does respect it. He does not invite us to abandon the thesis of the existence of the world, but only not to use it. Too often has the German philosopher been confused with sceptics. Epoché is not intended to liberate us from judgments, but their world-orientation. What epoché discovers seems not to be an independent aspect of reality, but quite to the contrary, our own activity. The methodological side of the epoché can help us to highlight the normative nature of objects. An object is not given, but is a measure of the given. And, finally, any norm can be understood only in reference to reality. This orientation, as it has already been remarked, is inscribed in grammar. In addition, Benoist presents the notion of the acousmatic sound by Pierre Schaeffer in light of epoché. He notices that even in the case of that radical reduction, we rest always within the real. The given does not precede reality. It refers to the fact that it is perceived according to a norm that has its real conditions.
The next two chapters continue the reflection towards the philosophy of perception. The first one, particularly of interest, concerns the reality of appearances and gives some comments on the use of hallucinations in the argumentation for disjunctivism and conjunctivism about perception. Benoist refers to the works by Juan Gonzalez and Katalin Farkas. In the first point, he remarks that the hallucinations used in philosophy are generally philosophical fictions. The natural hallucinations aren’t as perfect as the philosophers maintain and a less-than-perfect cognition is sufficient to recognize them from a standard perception. Nonetheless, he accepts the answer of Michel Martin who agrees that he is not speaking about empirical hallucinations, but about some hypothetical entity defined as a mental state indistinguishable from perception. Benoist leaves hallucinations for a while and proceeds to illusions. Following Austin, he maintains that illusions are perceptions. They are not deceptive as far as one can properly interpret them. Once again, what returns is the conviction of the author that apprehension cannot be abstracted from its context. Perception cannot be taken as detached from its conditions. Nor are illusions false perceptions. That approach would ignore the diversity of what perception is. Thus, against conjuctivism, perceptual illusions are not evidence for the existence of a layer of pre-perceptual appearances within perception and independent from perception. At the same time, against disjunctivism, illusions are not something radically different from perception. What can be said about illusions is that they are problematic perceptions but sensual reality is present within them on the same level as in the case of other perceptions.
Then, Benoist asks in what respect we can distinguish hallucinations from illusions. The visual hallucinations (eg. those provoked by LSD) are rather visual deformations and because of that they can be treated together with visual illusions. Austin would point out the subjective cause of the first and objective of the other, but the comparison with myopia shows that what is essential to the hallucinations is not that they come from me, but that the hallucinating ‘me’ is ‘me’ transformed. This should solve the question of deformational hallucinations. However, real hallucinations, that is those without a real object, still pose a problem. Thus, Benoist questions the indistinguishability of hallucinations. Quoting Gonzales, the author remarks that it is not the phenomenology but the etiology that provokes confusions about hallucinations. Notably, hallucinations are clinically described as extremely realistic – ‘too real to be true’. For that reason, they are phenomenologically distinguishable as surreal. Hallucinations operate on the ground of reality and not on truth. They are not false beliefs about reality, but pure experience (without belief) of reality. That experience-orientation enables Benoist to reject as well the hypothetical (philosophical) notion of hallucinations held up by Martin. The latter maintains that perceptions and hallucinations share the appearance of perception. They both appear to be perceptions. However, appearance refers to the grammar of an object. The experience (that hallucination is) has no appearance. The notion of indistinguishability results from the illegitimate absolutizing of phenomenal conscience.
The next chapter goes on to study the structure of intuition. The dispute on the conceptual/non-conceptual content of perception is reduced to the question whether perception has its content. That leads to another question: Is perception an experience? Benoist points out that perceptual vocabulary is primarily epistemic. The object is not given. It is a norm that identifies what is given. Thus, it is reality-oriented, but belongs to normative grammar. That normativity guarantees the conceptual character of any perception. That is a grammatical point (the grammar being taken in light of what has been said in the previous chapters). The perceptual syntax requires an object. The myth of the given consists in taking the object as though it was not a logical form. As if it was possible to identify anything without implying any norm. Following McDowell, Benoist makes some important distinctions. The concept cannot be non-conceptual, whereas reality cannot be conceptual. The difference between ‘conceptual’ and ‘non-conceptual’ is the difference of category and corresponds to the fundamental difference between truth and reality. Reality cannot be conceptual because it cannot be true nor false. It could not be not-itself. The distinction between reality and intentionality is fundamentally onto-logical. The first operates within the grammar of being, the second – within the grammar of truth/falsity.
One can continue and ask whether there is anything real in perception. That leads Benoist to turn to Gestalt Theory and correct some common errors around it. First, he distinguishes Gestalt from the object of perception. The latter being epistemic, the former is not. Thus, it should be treated rather as the matter of perception. Second, Gestalt is not a primitive, purely perceptual meaning. That would be an error in category. Gestalt is not corrigible since the correction concerns the grammar of validity. On the contrary, it is modifiable by belonging to the grammar of reality. Finally, the philosopher refutes any interpretation that would treat Gestalt as a sort of entity screening the perception of reality. Normally, I do not perceive Gestalt (the exceptions concern some special uses as the one of a painter). I perceive directly the object of perception. Gestalt, being a part of reality, ‘incarnates’ the perception.
The last two chapters indicate some consequences of the proposed realism for aesthetics and moral philosophy. The first one develops some ideas already presented in Bruit du Sensible. Benoist postulates to substitute aesthetics for poetics. The latter highlights the role of revelation in exploring the sensible as opposed to manifestation. The sensible has to be revealed. It does not manifest itself spontaneously. Modern aesthetics had taken the point of view of the spectator. Poetics recognizes the perspective of the artist. Benoist remarks the way how the Kantian paradigm of aesthetics has overstressed the formal priority in defining art – corresponding to his rejection of ‘pleasant’ in favor of ‘beautiful’, and of color in favor of sketch. That has led to a paradoxical de-sensualization of aesthetics. That is why the author invites us to de-epistemologize sensuality so that it could be taken in its reality and not as a mere sign of some external sense. That is what contemporary art has meant to do. Benoist focuses on the concrete music and program of Giacomo Scelsi. The avant-garde composers have negated the primacy of tones and scales as definitive to music. Reducing their scope, eg. by the effects of repetition, they have shed light on other aspects of sound. Above all, they helped to see the matter of sound that cannot be reduced to any form. That is for Benoist an excellent illustration of poiesis in action that helps philosophers to reveal the sensible as sensible.
The final chapter treats the moral implications of realism. The return to reality is drawn not only as an intellectual but as well a moral obligation. In the approach of Benoist, moral realism is not a particularization of general realism but rather its test. Thus, the question arises of what kind of moral realism corresponds to the realism presented in the work. The author takes an indirect methodology and evokes two examples of a failure of realism in morality: empirism and transcendental absolutism. The first one is represented by Buck Mulligan from Joyce’s Ulysses. The empirism of the protagonist consists in absolutizing the given and words. However, the contextual indifferentism makes the words meaningless. The death is a death in general, but never a concreate one. While commenting on the passage about the death of the mother of Stephen Dedalus, Benoist highlight that the guilt of Mulligan is not the one of reducing people to beasts, but of refusing any importance to the word used in the given context. The lack of intentionality is coupled with a contextual immunity. The immorality resides in the indifference.
On the other hand, realism can fail because of its absolutism. In fact, the contextual blindness is shared by both positions, although their ontological engagements do not seem to be more opposed than they are. Benoist quotes the Diaries of Marta Hillers from Berlin of 1945. Here the words become of greatest importance. Reality appears to be much more complicated than any fixed moral valuation would say. The narrator gives herself to a Soviet officer to earn the basic goods for living and to be protected against the private soldiers. Neither can she classify it as rape nor as prostitution. Obviously, rape is not a matter of any subjective feelings. Nonetheless, the evoked example points out that the moral reflection cannot put aside the point of view of the moral agents. Hiller’s own distinctions are inscribed in some particular context and, though they have no universal range, they are significant in that context and that signification can be apprehended from an outside point of view. As in the case of impossibility, Benoist does not maintain that the complexity of the situation given to prevent us from making a moral judgment. We are indeed justified to judge, but never independently from the context. The de-intentionalization of empirism becomes a symmetrical phantasm to the one of the de-contextualization of transcendental idealism.
The work of Jocelyn Benoist represents the best tradition of the philosophical enterprise that sees hermeneutics as its method (although, to my best knowledge, the author is far from accepting hermeneutics as a doctrine). A critical analysis of the philosophical tradition becomes the point of departure for an original speculation. Both historians and theoretical philosophers gain. Especially, because the erudition and methodological lack of prejudices of the author enable him to correct some widespread misinterpretations of the classics of contemporary philosophy. One can be skeptical whether the New Realism really is a movement important and original enough to merit a broad study. However, doubtlessly, for the sake of the realism proposed by Benoist, to which it plays a role of a departure point, it seems totally justified. The grammatical point of view, pointing out consequently the categorial distinctions ignored by not so few philosophers is one of the most important and inspiring contributions of the work that I would like to stress once more at the conclusion.
We may tell the story of the phenomenology of time in many ways, each of them evoking (and constructing) a slightly different meaning of temporality. The story’s plot does not merely depend on the style of a storyteller and historical figures he decides to cover. It is also important what we are having in mind when we talk about time. Michael Kelly’s story in Phenomenology and the Problem of Time is about a series of radicalizations of Husserl’s transcendental theory of time, those of Heidegger, Merleau-Ponty, and Derrida. The story is based on the plot of rise and fall. It all begins with Husserl, who radicalizes himself, and is later radicalized by Heidegger who missed his teacher’s own radicalization. Soon afterwards, Heidegger overcomes not only Husserl but also himself. Similarly, Merleau-Ponty and Derrida do. They all overcome phenomenology. While the tension increases with the initial progress, it is released with the ultimate “regress”. Since the question of time is posited, and rightly so, as the most important question of phenomenology, the dissolution of time-constituting consciousness becomes the demise of the whole of the phenomenological enterprise.
Kelly’s initial point is that Husserl’s inheritors were not charitable enough in interpreting his account of time-consciousness so that a defense of Husserl is due. Heidegger’s perspective is that Husserl’s phenomenological reduction binds him to the modern subjective idealist sense of immanence, which reduces being to a construction of consciousness. It is only him, Heidegger, who finally liberates it (a view analogical to Husserl’s critique of Descartes and Kant). Heidegger’s criticism, however, is based on Logical Investigations (1900) and Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy (1913). Kelly argues that the view of intentionality as presented in these works is immature. If we want to truly examine the related notions of intentionality, subjectivity and time, we must look upon Husserl’s mature theory of genuine phenomenological immanence, originally given in his 1907 lectures The Idea of Phenomenology. This overlooked theory of immanence equals a theory of time-consciousness that is far more nuanced than the subjective idealistic reduction of transcendence to immanence, and certainly not simply synonymous of consciousness.
Many critics failed to appreciate the difference between the two notions of immanence in Husserl. But these two notions (and not just one that was misunderstood) exist. In the thought experiment of annihilation of the world, Husserl himself partly presented himself as a subjective idealist who suggests that consciousness may exist independently of the material world. Naturally, a phenomenological reduction only brackets a naïve engagement with the world and does not cut consciousness off the world. Nevertheless, there are certain “imperfections of immanence” in Husserl, to use Kelly’s catchy phrase, which Heidegger correctly points out. When intentionality functions as a bridge between the two realms of subject and object, Husserl still operates within a dualistic framework. Separating intentional acts from intentional contents creates a tension that prevents an exposition of their original unity. Such a notion of intentionality is not subjective idealist per se since a turn to lived experience has been already made, but it keeps attached to the ontological distinction between consciousness and its object.
In the ordinary or psychological conception of immanence, consciousness appears as a box of representations and, hence, yet another object. In Husserl’s early conception, on the other hand, immanence is given as a stream of consciousness and not as an object. It is real immanence. This stream of consciousness or the truly immanent is not intended. What is intended is an object transcendent to this stream. Intended objects (which exist extra-mentally) are perceived but not experienced or “lived through” (in the sense of the German Erlebnis and not Erfahrung). Acts, on the other hand, are experienced but not perceived. Kelly argues that this view is still haunted by the modern dualism since lived experience is divorced from intended objects situated outside of the stream of consciousness. The move away from objectified consciousness towards real immanence does not yet reach genuine phenomenological immanence.
In On the Phenomenology of the Consciousness of Internal Time (1893-1917) and in The Idea of Phenomenology (1907), Husserl abandons the still dualistic model from Logical Investigations and presents his new theory of intentionality. According to Kelly, immanence now becomes genuine and presents pure phenomena – being, appearances and their self-giveness at the same time. In this mode of intentionality we encounter transcendence in immanence. “Unlike psychological immanence, which the epoché puts out of play, and unlike reell immanence, which remained tied purely to the act of knowing without contact with the irreell or transcendence, genuine phenomenological immanence denotes the ‘absolute and clear’ giveness of whatever appears, intentions and intendeds, as it were” (53). Husserl thus discovers a difference between objectifying intentionality of acts and non-objectifying intentionality of absolute consciousness. The latter is understood not as a bridge between subject and object, neither of which is reducible to the other, but as a phenomenon preceding this distinction. The self is given through and across different acts and objects in terms of pre-reflective self-awareness immediately accompanying all of our experiences. In defending the concept of minimal or immediate self-awareness, Kelly to a great extent follows Dan Zahavi’s interpretation from his Self-Awareness and Alterity (1999). Such a tacit and non-objectifying awareness is finally different from Cartesian and Kantian objectifying intentionality of acts.
Kant, surely, was one of the great predecessors of Husserl, as Kelly is the first to admit. The inner intuition of time from the First Critique foreshadows phenomenological non-epistemic mode of intentionality. It is because time as an a priori feature of consciousness precedes the intentionality of acts. Through the consciousness of time, the subject intuits itself, even if it cannot see itself. Upon Heidegger’s reading at least (from his Kant and the Problem of Metaphysics), pure (transcendental) syntheses of apprehension, reproduction and recognition extend consciousness beyond the present. On the other hand, Kant never escaped the atemporal view of the subject and the concept of time as a series of atomistic impressions. The transcendental unity of apperception provides the “I” that thinks and is not an object while remaining atemporally identical. Kelly argues that, ultimately, Kant presented a transcendental version of psychological immanence, in which there is transcendental time-constituting consciousness and psychological time of the flux of appearances.
If we want to move away from the psychological model of the self and the dualistic model of intentionality towards absolute consciousness, we must not only step beyond the transcendent time but also abandon the psychological notion of subjective time as a quantity (studied by the cognitive sciences and experimental psychology). That is, we must look upon a “third” and basic level, which in Kelly’s book goes under many names. It is genuine phenomenological immanence, but also consciousness of internal time, living-present in the non-objective sense, non-objectifying intentionality, non-temporal temporalizing, etc. Such a consciousness is neither atemporal nor temporal in the sense of a sequence of moments (either of objectified clock time “nows” or the moments of a subjective flow). In lived experience, of course, the three levels – transcendental, subjective, and objective, if you like – exist in a unity. At least, such is the case of an ordinary experience in which everything goes smoothly and without major interruptions. “Consciousness reveals itself as a non-temporal temporalizing (or unfolding), that is, a time-constituting consciousness that makes possible the disclosure of temporal objects insofar as it makes possible the disclosure of the self’s temporality by accounting for our original sense of pastness in the retentional dimension of the living-present” (92).
Within the psychological model of immanence haunted by the modern dualism of inner and outer, one cannot account for self-consciousness other than reflectively. The self represents itself to itself in the same way that it represents external objects. The problem of temporal experience illustrates well the difference between the non-dualistic and the dualistic accounts (the latter often practiced in modern scientific studies of time perception). Upon the dualistic account, non-temporal impressions are temporalized through time-constituting acts. The mind – or the brain, as many empirical scientists would say – thus creates time through its elementary modes of processing information. Husserl’s early theory departs from this conception but remains close. Apprehension of the experiential content as past, present or future takes place thanks to three temporal intentional rays. Each momentary phase of consciousness contains those three rays so that past, present, and future overlap in lived experience. It might thus seem that the consciousness of succession successfully replaces the succession of consciousness. But the perception of a temporal object is not really temporal here. It is atemporal and momentary. What the early theory gives us is merely a succession of consciousness of succession (or a sequence of impressions of a sequence) and not a consciousness of succession (or an impression of a sequence). It is, therefore, still burdened by the clock time account of the sequence of “nows”, even if each of these conscious “nows” has now a triple intentionality directed towards immediate past, present, and future.
In order to be fully temporal and in each of its phases aware of its acts, consciousness must be construed as non-temporal in the ordinary sense. Upon the non-dualistic account, a living present “intends itself” without a need for a reflective – and, hence, spanning at least two different moments in time – mediation. In Husserl’s own language, the move to non-objectifying intentionality is marked by a shift in language from a primary memory, which is like an after-image of the past, to retention, which represents an implicit intentional relation between two phases of consciousness. Retention is not a re-presentation of the past in the present but a presentation of the past of consciousness. There is no ordinary temporal “distance” between the two moments. In other words, the difference between past and present does not yet come into the fore. Retention, primal impression, and protention are all inseparable moments of the living present and not pieces of a process. The whole process is passive, automatic and non-objectifying. In this way, consciousness is extended beyond the now before being temporal in the psychological sense (where the word “before” does not mean earlier in objective time). Such non-thematic time-consciousness grounds the objectifying intentionality of acts and of intended objects, including ordinary time perception. While the foundation is non-temporal in the sense of not being sequential, it is not atemporal in the sense of the Kantian subject. It is temporal because it is not “frozen” and it is atemporal because it is not a series. Consciousness persists outside of conventional (psychologically experienced) time, but since consciousness is time-consciousness it persists as a flow.
Kelly’s depiction of genuine immanence as time-consciousness is compelling. There are, however, important questions concerning the actual varieties of the lived experience of temporalizing left out of his considerations. Many forms of bodily and conscious temporal engagements with the world do not require an explanatory recourse to some deeper, underlying levels of immanence and time-constituting consciousness. There are, however, some that may lead us to worry about the absolutization of absolute time-constituting consciousness. One example are the experiences of time of the self coming to a standstill (as often reported in depression), despite the fact that the acts and contents of psychological time are largely left intact. Would such a frozen self, clearly inhibited at a pre-reflective level, equal a cessation of a primordial temporalization? It seems unlikely given that this temporal experience is still pre-reflectively self-aware and that objectifying intentionality (dependent upon genuine immanence) operates at least to some extent. The detachment of the self from the temporal flow (a self in a standstill) does not preclude the possibility of objectifying time-consciousness. On the other hand, some schizophrenic experiences seem to affect the deepest core of time-consciousness. According to the so-called ipseity theory of self-disorders, it happens when the tacit presence of the self is disrupted. Are we then talking about absolute or about “normal” time-constituting consciousness? The difference is far from being minute for an absolute consciousness should function in spite of any possible psychological disturbances.
If we take genuine phenomenological immanence seriously, Heidegger’s radicalization of the Husserlian phenomenology in Being and Time (1927) appears as still depending on Husserl. Indeed, from the perspective of Heidegger’s later work the notion of Being-in-the-World may seem fairly subjectivist. Kelly contends that the actual radicalization of phenomenology takes place when in Kant and the Problem of Metaphysics (1929) the self is identified with time. Only then Heidegger liberates intentionality from consciousness – a process that Kelly calls the emergence of Spinozism in phenomenology. Already in 1929, Kelly argues, Heidegger sees Dasein as depending on “clearing” (which, by that time, goes under the notion of temporality). This marks the beginning of the fall of phenomenology in Heidegger’s later work.
The fall is due to the fact that time activates itself independently of experience and that the subject depends on time’s affection of itself. Dasein as a finite mode of givenness is thus grounded in an infinite, absolute mode. Throughout the book, Kelly calls this step of radicalization the exchange of an “absolute time-constituting consciousness” for an “absolute-time constituting consciousness” – a move that gives time an autonomous ontological existence. Kelly’s rightful worry is that it implies a potential backslide to metaphysics. Another concern is that it might entail a return to physicalism and a naturalist ontology of time. Whatever the possible route, certainly phenomenology becomes an ontology. The notion of “phenomenological monism” grasps this process quite well.
Kelly’s chapter on Heidegger is partly disappointing because it wholly evades the question of finitude. It is also hardly convincing that early “Heidegger’s account of Dasein’s temporality remains tied to the now despite the emphasis often put on time coming from the future” (113). The argument is that Dasein’s temporal ecstases are a functional equivalent to the tripartite structure of Husserl’s time-constituting consciousness, which is, of course, true, but does not justify the thesis.
If Heidegger predicts and then carries out the end of phenomenology, Merleau-Ponty presents an epilogue to the fall. Merleau-Ponty’s view of the subject as the movement of transcendence evades early Husserl’s (still partly idealist) account of the subject that is out of time (or contemporary with all times) and follows Heidegger’s lead from the latter’s Kant and the Problem of Metaphysics. Later on, Merleau-Ponty fully departs from Husserl and the philosophy of consciousness as such. The notion of operative intentionality in Phenomenology of Perception (1945) is still Husserlian in spirit. In The Visible and the Invisible (1959-61) a new thought appears, namely, that time constitutes consciousness and not the other way around. In Kelly’s narrative, again, it means bringing in an ontological view of time, which he calls mythical immanence.
As far as operative intentionality is concerned, consciousness is not a quasi-eternal subject transparent to itself, but a process. The self relates to itself by transcending itself. Its essence is transcendence. The shift from such an existential reading of consciousness in The Visible and the Invisible is radical. Analogically to Heidegger’s hypothesis that time constitutes itself, Merleau-Ponty observes that Husserl’s subject was not fully temporal. In Merleau-Ponty’s own formulation of latent intentionality, which is more basic than pre-reflective self-awareness, all consciousness is constituted by time. There is no privilege of the present nor of the past, because they are simultaneous. The past, therefore, must not be derived from the present, it must not have been present before it became past. “Perhaps his [Merleau-Ponty’s] thought follows the internal logic of phenomenology? Perhaps it is the realization of ‘the end of phenomenology’ or the working out of its historical destiny?” (171). Kelly’s question is, hopefully, a rhetorical one. The very idea of phenomenology is quite far from any logic of historical development. Even if a story is a property of life, life is more than just a single story, and, certainly, not a story that has its end organically prescribed in the beginning. However, several of Kelly’s claims suggest he would support such a view. Time is “the germ of phenomenology that either consumes it from within or blooms into phenomenological theology. In the case of the former, phenomenology’s quest for certainty is unrealizable. In the case of the latter, we might find an unexpected apodicticity of absence” (177). Fortunately, a hermeneutic turn easily saves phenomenology from the dilemma. We know that certainty is unrealizable precisely because we are temporal and interpreting creatures. Life cannot be fully completed but it does not mean that the self must be lost to time. A theology or a philosophy of history is needed only if we can’t dwell in the precariousness of human existence. The question is, rather, to what extent we must abandon the idea of existential becoming to account for the shift from operative to latent intentionality.
An analogical inevitability allegedly stems from Derrida’s narrative in Speech and Phenomena (1967). According to Derrida, Husserl’s idea of a self-given subject is an example of the metaphysics of presence. Husserl privileges expression over indication by distinguishing the former through its proximity to present (at the very moment) intentional consciousness. In an expression, the signifier and the signified are one, and the voice silently hears itself speaking. Consciousness is transparent. At stake in retaining such a fully transparent meaning of one’s own expression to oneself, without a mediation of a reflective gap, is the presence of self-presence. Derrida criticizes the privilege of the voice that is supposed to provide this indubitable meaning. Every present moment is contaminated by the movement of temporalization that contradicts pure self-presence of consciousness. Implicit in Husserl’s account is that in order to retain the notion of absolute consciousness, we must speak what we are unable to speak. In this sense, mythic immanence is already contained in Husserl’s view of time-consciousness. The movement of temporalization infects consciousness in a way that it is never pure so that Husserl’s project undermines itself.
Kelly demonstrates how Derrida’s disapproval of the privileging of consciousness follows Heidegger’s insights on absolute-time constituting consciousness. Simultaneously, taking advantage of Brough, de Warren, and Zahavi, among others, he takes a position against Derrida claiming that he missed the development of Husserl’s thought, and specifically the latter’s abandonment of the scheme-apprehension model of intentionality. At the same time, Kelly thinks that Derrida is right in asserting that an apodictically given absence stems from Husserl’s account of time-consciousness.
Kelly’s position is not clear. It doesn’t seem, as Kelly tries to argue, that Derrida confuses retention with primary memory’s recollection or that he perceives primal impression as a discreet instant of time and thus overlooks Husserl’s insights on genuine immanence. Derrida’s argument would hold well in the case of properly temporalized consciousness. Even if we accept the notion of pre-reflective self-awareness, the movement of temporalization within the living presence makes a full transparency of the self to itself impossible. The self being temporal is constantly undermined by itself and therefore itself only so far as different from itself – simply through unfolding in time and not necessarily through reflecting upon itself. Hence, the movement of temporalization is what, as Derrida postulates, produces the transcendental subject, and not something that is produced by it. This movement is more primordial than consciousness. It is true that by introducing language, Derrida “places the chip of deconstruction under the skin of phenomenology” (196). But must it all end with a phenomenological theology? Upon Kelly’s reading, the inner logic of time-consciousness grounds it in the “ultratranscendental” concept of life. Since the ultratranscendental is ontologically primordial and unnamable, there can be no pure presence. The present is itself by becoming the past. What is presently absent – and not just a retention that is literally “retained” in consciousness and, therefore, still present – is the origin of what is present. The movement of temporalization itself constitutes all presence. Again, even if the ultratranscendental life destroys ahistorical certitude, must it fully destroy phenomenology?
While Kelly proves to be an expert reader of the phenomenological tradition, his own stance vis-à-vis the discussed thinkers is not always unambiguous. If Heidegger, Merleau-Ponty and Derrida have partly misread Husserl’s conception of time, was the nutshell of their radicalizations already contained within his philosophical enterprise? And if so, did they just go too far with their “transcendentalizing” of phenomenology or was it an inevitable interpretative development stemming from the “things themselves”? Was the ultimate overcoming of phenomenology a regress? At times, Kelly does not take sides. At times, he seems to argue against the critics and hold to Husserl’s original position from his unpublished writings, as if it could save phenomenology from its alleged internal decomposition. It must be remembered, however, that academic phenomenology, historically speaking, did not simply decompose or develop into becoming more distant and esoteric. The return of applied phenomenology within the natural sciences during the last decades proves quite otherwise, not to mention many less transcendental paths phenomenology went through in the last century. Remaining within Kelly’s scope, it is perhaps right to say that if later phenomenologists have dwelled upon Husserl’s mature thinking on temporality, consciousness understood as self-presence would have been saved without the need to retreat to mysticism. Whether this retreat leads to some sort of Spinozism, as the author suggests, or something else, the consequences for academic philosophy are grim.
A few words about the shortcomings of the book are due at the end. For an unprepared reader, it is quite technical and difficult to follow. Scarce examples certainly don’t make it engaging. The justification of the claim that the story of phenomenology in the second and third generations is a series of misunderstandings of Husserl’s conception of time-consciousness, if we take this claim literally, is quite weak. Unfortunately, Kelly does not discuss the problems of historicity and finitude, even if the question of time begs for it. The book is also full of repetitions and lacks lightness. Kelly’s insightful work would not have lost its substance by being a half shorter. At the moment, it is an example of a dense academic, if not scholastic writing – an almost proverbial list of footnotes to Husserl. It must be also noted that secondary sources are limited to the English language only. Quite regrettably, the concept of time is restricted to its transcendental phenomenological notion. There is neither discussion nor mention of the varieties of pre-reflectively and reflectively lived temporalities – layers, modes, structures, and modalities of temporal experience, about which phenomenology has had so much to say. As a result, the view of the phenomenology of time presented in this book, despite its indisputable depth, is not comprehensive.