Mohammad Shafiei: Meaning and Intentionality: A Dialogical Approach

Meaning and Intentionality: A Dialogical Approach Book Cover Meaning and Intentionality: A Dialogical Approach
Dialogues and Games of Logic, Volume 6
Mohammad Shafiei
College Publications
2018
Paperback
358

Reviewed by:  Iraklis Ioannidis (University of Glasgow)

In Meaning and Intentionality: A Dialogical Approach, Mohammad Shafiei’s project is to develop a theory of meaning. The book is divided in four chapters preceded by an introduction and followed by a conclusion. Already in the introduction, the author makes it clear that he will propose a theory of meaning methodologically grounded in the transcendental phenomenology of Edmund Husserl. According to Shafiei, any theory of meaning should deal with the meaning of logical constants and thus one of the main objectives of this work is to use the transcendental method to explain the constitution of these logical ‘entities’ (180).

In the first chapter, “The Possibility of Inner Dialogue and its Primordiality,” Shafiei sets himself the task of arguing that an inner language is possible. By inner language “we mean a language which can be originated in solitude, i.e. by a person considered in isolation, thus this language is ‘inner’ because it is not originally created for external uses, namely uses in community” (9). Initially, this might appear surprising as to why the author would start exploring the possibility of inner dialogue. Yet, “if we can demonstrate that inner dialogue is primordial in a way that it can be accomplished without any prior dependence on outer dialogue it means that the outer, concrete language, i.e. the ordinary language, is not a necessary condition for the possessing concepts and performing intellectual activity” (8). And, to take it further, this would mean that we could investigate the a priori or eidetic structures through which a person, as transcendental intentionality, constitutes their meanings.

As one could expect from a point of view of the history of philosophy, the author starts with exploring Wittgenstein’s so-called private language argument. Shafiei provides a long analysis of the argument based on the mainstream reading of Wittgenstein according to which there can be no possibility of private language. Shafiei’s task is to prove otherwise. This task starts in the section entitled “Husserl’s Acceptance of Genuineness of Inner Dialogue” (27). Although “Husserl has not dealt with the subject of inner dialogue and its probable importance in full details,” Shafiei attempts to pull out textual evidence to justify that we can infer from Husserl’s writings that such inner language is possible – or that “the possibility of inner dialogue is taken for granted” by Husserl (28). This attempt starts by citing Derrida who “equates the possibility of phenomenological reduction with the possibility of interior monologue” (28) and then tries to show how Husserl’s concept of expression as acts which produce meaning relates to various uncommunicative acts which could reveal the possibility of inner dialogue. In this chapter, Shafiei provides an extensive analysis of different ways that ‘meaning’ has been (philosophically) approached. This analysis allows him to advance an interesting conceptual distinction between ‘indication,’ ‘sense,’ and ‘meaning.’ When it comes to ‘sense’ Shafiei proposes to use of the term for meaning “in the sense relating to real or possible phenomena” (40). ‘Sense’ is related to reference and indication which is different from expression as the primitive act of meaning. Moreover, “indication depends, at least on its origin, on communicative interactions” (53). Meaning thus becomes “the correspondent product of a primordial act of expression” (69) whose “archetype” (88) is the capacity of “inner dialogue” which is wordless (ibid.) and which makes the phenomenon of private language possible.

Chapter Two, “Meaning and the Unintuitive,” provides a discussion concerning expressions  – in the phenomenological sense as meaning-making, intentional acts – and attempts to show which of these expressions are primordial and which are not.. In this chapter, Shafiei provides a thorough analysis of the differences between signitive intention, categorial, and aesthetic synthesis (128). Meaning can be constituted through signitive intentions (96) which are not directly related to immediate sensibility (aesthesis) or what in classical phenomenology is called givenness or intuition. Such “unintuitive thought” (162) allows Shafiei to extend Husserl’s thought and show how Husserl, while not having set for himself “the task of providing a phenomenologically acceptable logical system does not mean that we would accept the science of logic as it is given” (177).  And this science of logic is to be linked with the primordiality of expression at the transcendental level.

Having explored how there can be a genuine private language of a transcendental constituting intentionality, and having shown how this intentionality has a dialogic structure, Shafiei moves on to introduce dialogical logic “in the line of the phenomenological method in order to reach a comprehensive framework for logic and to explain the meaning of logical entities as well” (180). This takes place in Chapter Three, entitled “Phenomenology and Dialogical Semantics.” The chapter begins with an attack on Stephen Strasser’s interpretation of Husserl in The Idea of Dialogal Phenomenology. Shafiei is not content with the revision of phenomenology proposed by Strasser as it is deemed to be based on “psychologism and naturalism” (191). Following this attack there is a short introduction on dialogical semantics and an analysis on the meaning of logical connectives (207). The remainder of the chapter constitutes an attack on Dummett’s intuitionism and the verification theory of truth. While the author agrees that intuitionist logic can take us closer to pure logic than classical logic does, he finds Dummett’s pragmatism wanting because for Dummett “it is not the speaker who makes a relation between a sign and a meaning” (230) – “for Husserl this is [sic] the speaker who makes such a relation – of course in an original manner” (ibid.).

Finally, in Chapter Four (“Dialogical Apophantics: Formal Analyses”), Shafiei engages in an extensive exploration of the meaning of logical operators and functions. The chapter features an interesting discussion on negation, which distinguishes between weak and strong negation and by exploring their relation with absurdity. Strong negation “occurs in a judgment asserting that p is objectively rejected” and the weak negation “occurs in a judgment asserting that there is no evidence for p” (261).  Consistent with the overall proposed outlook of the book, Shafiei attempts to show which type of negation is primordial. By such an analysis, Shafiei provides the ground to move into a more technical analysis of “the phenomenological explanation of some logical connectives” (326). Such an explanation allows the tools of logic to be explained through the phenomenological account of intentionality and thus link them to the possibility of private language as the structures of a transcendental intersubjective expression.

Despite the author’s erudite knowledge of Husserlian texts, there are couple of issues with respect to the way he approaches them. The way that Shafiei grounds his theory of meaning on transcendental phenomenology makes it somewhat difficult to assess. One can accept Shafiei’s reading of the Husserlian texts and engage directly with the validity of his theory of meaning; or, one can engage with his hermeneutic approach and then draw implications to his derived theory. Essentially, one can assess whether his theory of meaning is indeed grounded in Husserlian phenomenology or whether the theory of meaning itself has merit despite its hermeneutic evaluation. For this review, I shall highlight a couple of hermeneutical points. Since Shafiei’s interpretation of Husserl’s phenomenology comes to be the ground of/for (t)his theory of meaning then such choice is warranted.

Shafiei reads Husserl as if he is a proponent of transcendental intentionality and subjectivity throughout his work. To what extent is this accurate, or better yet, to what extent does such a reading do justice to Husserl’s entire body of work? To use another phenomenological sense of ‘indication’ which Shafiei does not take into account, there is no indication or appreciation of the fact of the different ways that Husserl approached the issue of transcendental subjectivity.  In the Logical Investigations Husserl makes it clear that the subject is constituted in reflection, while subjectivity is not something in particular but consciousness as (a) transcendental field. Consciousness, in these investigations, is an undifferentiated stream whereas the ‘ego’ or ‘I’ is constituted when an act-experience is put in relief – or to use Husserl’s term ‘naturalized’.[1]  The ego in the Logical Investigations is a transcendent (intended) object, not something transcendental. A similar approach is indicated in Experience and Judgment where identity does not exist in itself but progressively determined. Just like anything else, any kind of object or object substrate on which ‘logic’ is grounded is temporal.

Issues of temporality appear in Husserl as early as in the Logical Investigations (1900-1). However, in Shafiei’s reading of Husserl there is no discussion about temporality at all. Neither is there any discussion on protention and retention and how these could relate to ‘pure logic’ or the possibility of a private language. Now, this is of crucial importance especially because these structures are related with the issues of apprehension, constitution, institution and intuitive fulfillment. The issue of primal constituting in Husserl – i.e genesis[2] – is of vital importance. Are there primordial ‘objects’ given or are they (always) constructed? Shafiei passes over in silence all the discussions of givenness, schematization, analogizing apprehension, motivation, repetition and signitive fulfillment on the grounds that “it is not the theme of Experience and Judgment” (138).  Shafiei takes this work as bedrock for his project of a Husserlian inspired theory of meaning yet all these concepts are extensively investigated in this work and Shafiei negates them altogether.

Another worry is that this theory of meaning would require the a lot of charity to be stamped as authentically inspired by classical phenomenology. In Husserl’s terms such theory which takes logic primordial grounded in expression without any kind of bodily involvement in this expression would, in Husserl’s terms from Experience and Judgment be a manifestation of the “irreality of objectivities of understading.”[3] If anything, Husserl reinstated, that is, brought back our attention to the philosophical importance of the body and its horizons. The body is utterly absent from Shafiei’s theory of meaning. Can a theory of meaning be phenomenological without the body?[4] While it is interesting to see developments in logic inspired by Husserl, one should be careful about what kind of logos Husserl is talking about. Logos for Husserl is not only intended as logic in the modern sense. For instance, Shafiei claims that the meaning of numbers like “1 and 2 are able to be grasped by the intuition” (100) and that they have an immediate fulfillment. This cannot be an authentic Husserlian idea. In the Ideas Husserl wonders whether it would be possible that the world be given itself arithmetically if we had not learnt to count it, that is constitute it, in (particular) numbers. He also problematizes whether the principle of non-contradiction should be placed under the epoche. None of this is mentioned in Shafiei’s logical analyses. Certainly, ascribing a thought of immediate fulfillment of ‘logical’ constitutions to Husserl cannot not be controversial. To give only an example, the origin of negation in Experience and Judgment is traced by Husserl to the passivity of receiving sensuous content. The heterogeneity of the given marks the primitive limit, the genetic moment of negation and not a moment of expression.

Another worry derives from the perspective of the history of philosophy. Shafiei accepts the mainstream analytic reading of Wittgenstein’s private language argument, according to which Wittgenstein is trying to show us that a private language must be impossible. This is a transcendental reading – that private language must be impossible. But one could read these investigations differently.[5] Later Wittgenstein does not make an argument but explores the extent to which a private language is possible. We can read his writing as an invitation to think how could such a private language be possible. In one way this is Shafiei’s own project minus the transcendental necessary universalization. Derrida’s analysis of Artaud’s theater of cruelty is exploring this possibility of private language. An authentic expression of a language-less transcendental subjectivity would not be some kind of reasoning or logic but pure emotional expressions, discharges of feeling as Nietzsche would have it. Similarly, for Lévinas, a self-contained hypostasis (self) which does not have an opening to an other hypostasis (other) does not give full support to his argument as Shafiei thinks (58). Lévinas talks about the ‘dialogue’ of oneself as another in terms of contentment, that is feeling, not in terms of expression.[6]

Overall, Shafie’s attempt to provide a ‘theory’ of meaning grounded in the Husserlian phenomenology can provide a lot of insights to those who take phenomenology cognitively or logically in the modern sense of the term. There are several inspiring points of discussion in his technical rendering, or constitution in the phenomenological sense, of Husserlian ideas. However, the contribution of this attempt to more recent phenomenological discussions which appreciate the importance of the body in the constitution of meaning is minimal.

Works Cited:

Caputo, John D. 1999. God, the Gift, and Postmodernism. Indiana: Indiana University Press.

Derrida, Jacques. 1967. Writing and Difference. London: Routledge, 1967.

Hanfling, Oswald. 2002. Wittgenstein and the Human Form of Life. London: Routledge.

Husserl, Edmund. 1948. Experience and Judgment. London: Routledge and Kegan Paul.

Lévinas, Emmanuel. 1987. Time and The Other [and additional essays]. Pittsburgh, PA: Duquesne University Press.

Sartre, Jean-Paul. 1993. Being and Nothingness. Reprint First Edition. Washington: Washington Square Press.

—. 1988. The Transcendence of the Ego: A Sketch for a Phenomenological Description. London: Routledge.

Steinbock, Anthony J. 1998. «Husserl’s static and genetic phenomenology: Translator’s Introduction to Two Essays.» Continental Philosophy Review, Volume 31, Issue 2, 127–134.

Welton, Donn. 1999. «Soft, Smooth, Hands: Husserl’s Phenomenology of the Lived-Body.» In Welton, Donn. The Body. Malden, MA: Blackwell, 38-56.


[1] Cf. Sartre’s analyses (1988); (1993) and Marion’s avowal in Caputo (1999).

[2] Cf. Derrida (1967) and Steinbock (1998).

[3] Cf. Husserl (1948 253-270).

[4] Cf. Leder (1990) and Welton (1999).

[5] Cf. Derrida (1967) and Hanfling (2002).

[6] Cf. Lévinas (1987).

Adam C. Konopka: Ecological Investigations: A Phenomenology of Habitats, Routledge, 2019

Ecological Investigations: A Phenomenology of Habitats Book Cover Ecological Investigations: A Phenomenology of Habitats
History and Philosophy of Biology
Adam C. Konopka
Routledge
2019
Hardback £92.00
180

Mohammad Shafiei, Ahti-Veikko Pietarinen (Eds.): Peirce and Husserl: Mutual Insights on Logic, Mathematics and Cognition, Springer, 2019

Peirce and Husserl: Mutual Insights on Logic, Mathematics and Cognition Book Cover Peirce and Husserl: Mutual Insights on Logic, Mathematics and Cognition
Logic, Epistemology, and the Unity of Science, Vol. 46
Mohammad Shafiei, Ahti-Veikko Pietarinen (Eds.)
Springer
2019
Hardback 103,99 €
VI, 247

Christoph Limbeck-Lilienau, Friedrich Stadler (Eds.): The Philosophy of Perception, De Gruyter, 2019

The Philosophy of Perception: Proceedings of the 40th International Ludwig Wittgenstein Symposium Book Cover The Philosophy of Perception: Proceedings of the 40th International Ludwig Wittgenstein Symposium
Publications of the Austrian Ludwig Wittgenstein Society – New Series 26
Christoph Limbeck-Lilienau, Friedrich Stadler (Eds.)
De Gruyter
2019
Hardback 109,95 € / $126.99 / £100.00
xi, 420

Empathy, Sociality and Personhood: Essays on Edith Stein’s Phenomenological Investigations

Empathy, Sociality, and Personhood: Essays on Edith Stein’s Phenomenological Investigations Book Cover Empathy, Sociality, and Personhood: Essays on Edith Stein’s Phenomenological Investigations
Contributions To Phenomenology, Vol. 94
Elisa Magrì, Dermot Moran (Eds.)
Springer
2017
Hardback 93,59 €
VI, 218

Reviewed by: Davide Perrotta (Roma Tre University)

Empathy, Sociality and Personhood is a collection of essays about Edith Stein’s thought and its surrounding theoretical context edited by Elisa Magrì and Dermot Moran. Both of the editors have worked on several books about Husserl, the phenomenological tradition, and, in particular, on Edith Stein.

In the Introduction the editors carefully reconstruct the interdisciplinary debates motivated by Stein’s theoretical concepts, which are discussed at length and relevant to many different philosophical and scientific fields. The Introduction points out that there are at least 43 different definitions of the term ‘empathy’ and this circumstance strongly motivates the phenomenological research which investigates empathy as a philosophical issue. Edith Stein’s interest in the topic constitutes a key aspect of her work which has attracted much attention and study. The debate concerning an emotive account of empathy and the extent to which it is present in both humans and animals, has a long history and can be traced in the Darwinian conception of animal sociality, and within the Theodor Lipps’ thesis from the psychological side[1]. The Introduction also makes reference to Vittorio Gallese’s conception of the emphatic process, which leads us into the realm of contemporary neuroscience and cognitive debates[2]. It is part of contemporary common practice to compare scientific definitions of empathy with those from the philosophical tradition, however, the empirical approach of the natural sciences is largely missing from Stein’s phenomenological descriptions.

In contrast to the prominent empirical status of the contemporary approach, this text instead refers to the phenomenological approach. As it becomes clear within the text: only with Husserl’s epistemological turn in the investigations of conscious life are we really able to describe experience structures. The essays in the collection acknowledge Edith Stein’s assimilation of the phenomenological method in order to develop new intentional investigations. Stein’s interest in empathy as a topic stems from her recognition of the importance of this theme in Husserl’s dissertations, for Stein he did not adequately treat or fully elaborate on empathy as a specific intentional act. Stein’s investigations of empathetic psychological acts is therefore profoundly intertwined with Husserl’s account and empathy is defined as an intentional act near to perception and imagination, but different from both.

The book is divided into four parts: the first part contains several essays which treat the concept of ‘Person’. This notion shouldn’t be defined as a single unit, but integrated within a whole series of psychological acts including relational spatiality. The second part integrates this topic with the affective theme of the human experience; regarding the peculiarities of intentionality in relation to the emotional style of the subject. Related to these discussion, themes such as ‘empathy’ or ‘imagination’ are carefully introduced. In the third part, different essays discuss the topic of communal experience which is  very important for integrating the description of the human experience. In the fourth part, the essays discuss the thought of some lesser known  phenomenologists which  nonetheless, supply us with very important descriptions of the communal experience.

The first contribution in the collection is entitled ‘Edith Stein’s Encounter with Edmund Husserl and Her Phenomenology of the Person’ and is by Dermot Moran. The essay begins with a brief introduction which covers the career of Edith Stein, Moran then explores the context in which Husserl’s first book of Ideas was received by his students. The transcendental turn in this book proved difficult to accept for those who were bound to the strong realism of Husserl’s Logical investigations. However, in contrast to his other students, Edith Stein found it easy to grasp, understand and appreciate Husserl’s turn in relation to e.g. both eidetic analysis and the embodied state of consciousness. Moran communicates how Stein conceptualizes the differences between ‘originary and non-originary experience’[3] which is an essential aspect of the phenomenological analysis of consciousness.  Within these theoretical features Stein conducted careful examination of the description of the empathetic act essence, and used this to develop her own conception of the subjective and inter-subjective ‘living body’. Moran then describes the way in which she worked on the affective account of subjectivity beginning with psycho-physical conditionality and moving towards the spiritual peculiarities of the emotional life. He then goes on to explain the peculiarity of Stein’s studies on the essence of the ‘individual person’; he adequately communicates the complex relation between the metaphysical influences on her thought and the phenomenological method. In spite of the complex relation between the two, Moran concludes that Stein proposes a very deep phenomenological description of the person that is strongly philosophical with theological influences.

The second essay is by Hans Rainer Sepp and it explores ‘Edith Stein’s Conception of the Person within the Context of the Phenomenological Movement’.Sepp discusses the concept of personhood in Stein’s phenomenological investigations, in which the structural conception of individuality emerges. He explores the way in which personhood is analyzed by Stein with a focus on descriptions of the intentional structures of conscience life. In the same way in which consciousness organizes our own experience of the world, for Stein personhood is constructed through a multi-stratum ontology, where the deeper found the higher ones. Fort example: we must define the sensorial psychological dimensions as an integrating part of the more complex spiritual values. Sepp explains this important definition with reference to Stein’s distinction between soul and spirit; soul relates to contemporary psychological themes, spirit concerns the values sphere, where social values emerge as the ‘responsibility’.

Sepp then compares Stein’s concept of ‘person’ with that of Max Scheler. Scheler had similar notions about personhood as  Stein, but he also presents differences concerning the relation between the person and their own acts; the person is defined by Scheler as not comparable with their own acts, however, these acts continuously modify their personality. The last part of the text returns to Stein’s concept of personhood, this time focusing on Husserl’s notions of ‘ego’. Stein points out that the Greek notion of oikos, with which she spoke about an oikological conceptuality, in relation to the human spatiality. This interesting topic is well presented by Sepp as, by revealing Stein’s interest in the phenomenological spatiality among peoples the concept is not only defined by her as functional, but as essential in order to define personhood[4]. The topic concerning the spatiality of the own experience is an important prerogative for understanding the concept of ‘person’. The environment is an integral feature for  understanding our relational habits, and this concept shouldn’t be avoided in the psychological understanding of the human life.

The second part of the book is entitled ‘Empathy, Subjectivity, and Affectivity’. The first contribution is by Ingrid Vendrell Ferran and is entitled ‘Intentionality, Value Disclosure, and Constitution: Stein’s Model’. Ferran retraces the debate on the relation among values and emotion from Brentano to the phenomenological context. Her brief but efficient introduction is useful for understanding the distinctness of Stein’s model of affectivity and she presents Stein’s account of the ‘ontology of person’ which is explained with care in its peculiarity. The various elements of affectivity are explained with an accurate relation to the intentional aspect of them. In this way, the author discloses these essential notions to explain the role of emotionality in the perception of values. In contrast to perception and other theoretical acts, the role of the emotional act in the constitution of values is explained coherently. Values are defined not only in the sense of ‘material objects’ but also as formal and it becomes clear how emotions have their own intentionality. In the last part of the essay Ferran uses the drafted instruments for connecting to the discussion of axiology in Stein’s thought. The topic of intentionality in relation to the affective style is an important prerogative for understanding the contrast with Scheler’s realism. Relating to the latter peculiarity, Ferran describes an affinity between Stein and Husserl’s thesis. Even though the theme of the ‘discovery’ of values seems to speak about a realism, she conceives support for the thesis of a ‘constitution’ of values in both in Husserl and in Stein. The constitution of intentional structures allows us to avoid a strong realism about values, paying greater attention to the relation between the consciousness and the world.

The contribution by Michela Summa concerns two main topics: the multiple-level structure of intentionality in Stein’s work and the presentation of various proposals in relation to the complex theme of ‘simulation’  in the emphatic intentional act. Hereafter, the essay contemplates the thought of Peter Goldie, a lesser known philosopher who makes an interesting contribution to how Stein’s work relates to these areas. Summa carefully explains the relation among understanding and imagination in Goldie’s thought overall in relation to the empathetic grasping of individual narration. Goldie shows the role of the imagination in the understanding of the other’s lived events. So, Summa shows how, in Goldie’s thought it is not only the single mental act that is to be grasped, but an entire event of the other’s individual narration. Goldie’s phenomenological description of empathy is classified with several steps, from the more cognitive level toward the most affective attitude of sympathy. The importance of the intentional directivity toward the other’s narration is described with different levels of complexity; from the essential pre-cognitive backgrounds, with which important aspects of the personality are grasped, towards the cultural features or higher motivational states.

‘Stein’s understanding of Mental Health and Mental Illness’ is the contribution by Mette Lebech, in which the topics concerning Stein’s treatment of the empirical psychological tradition are discussed. Lebech describes an interesting difference between the natural stance of the illness and the individual story. Nature intervenes in the individual story, but it doesn’t coincide with individual motivations. In Lebech’s reconstruction, the spirit is presented as the most important dimension of the person which is not only influenced by natural causes. Lebech uses a metaphor of the battery to speak about the psychological process to show how the spiritual attitude of the person lies outside of mechanical dynamics. As with Stein’s reference to God, the latter activity motivates consciousness without a strong requirement of the psychological energetic dimension. Lebech also writes about the group dynamics of the psychological affection and even in the latter case, the passive processes, like imitation, are defined differently to the higher ones – such as the sharing of common values in the community – as mere natural processes.

The third part of the book is entitled ‘Empathy, Sociality, and Medical Ethics’. The first article of this section is ‘From I to you to We: Empathy and Community in Edith Stein’s Phenomenology’. The first contribution in this part is written by Timothy A. Burns and he begins by speaking about Stein’s dissertation in which the intentional act of empathy is deeply analyzed. Burns shows the necessity of distinguishing between ‘primordial’ and ‘non primordial’ acts. The primordial part of the empathetic act belongs to the perception of the other’s physical body, while the other’s experience is defined as the ‘non-primordial’ content. Empathy, as distinct from memory, fantasy or expectation, is defined as an act that transcends the ego. Empathy doesn’t regard the ‘I’ as a subject of its acts, but instead allows us to represent the other’s experience. For this reason, Burns notices, that in empathy an ‘apperception’ is not established, because I don’t apperceive myself as subject of the act. Burns reveals two different levels of empathy: the first is defined as ‘sensual’ and concerns the bodily experience of others, the second is reiterated empathy with which we may grasp the acts by which the other experiences us. Burns uses Stein’s account of empathy in relation to the topic of the community; despite the inalienable aloneness of each individual subject, we can join each other in one community through empathetic acts. Burns explains that, through the possibility of a communal experience, the ego remains ontologically separated from the others because our own experience relates first of all to the subject to whom it belongs. So, the communal intentional structure is not independent of the subjectivities, but is a product of them, and this peculiarity is coherently treated by the author as an essential ‘noetic’ sense of communal experience, belonging to a multiplicity of subjects.

Antonio Calcagno’s contribution is entitled: ‘The Role of Identification in Experiencing Community: Edith Stein, Empathy, and Max Scheler’. Calcagno contemplates the topic of ‘shared experience’ by debating the ideas of Edith Stein and Max Scheler together. Although they use different terms, Scheler and Stein both speak about a ‘we’ experience, or GemeineschaftErlebnisse to use Stein’s terms. In Stein’s first work we find the tension between ‘individuation’ and ‘identification’ and, in contrast to Scheler, Stein ascribes greater importance to personal individuation and argues that it shouldn’t become lost when the person lives within one community. The community itself is described as an intentional structure, stratified like the other form of intentional objects. Calcagno explains how the community is constituted by categorical acts other than by the psychological process of imitation. Indeed, the logical-linguistic dimension is an important aspect which defines a spiritual community and is different from one guided by a ‘psychical infection’[5].  On the other hand, the author reconstructs Scheler’s discussion about values in strict opposition with skeptic theories of morality. Scheler claims the possibility of discovering an eidetic structure of values that characterizes his strong realism about this theme. The author correctly shows the propensity of Scheler concerning a more communal ethical thought in comparison to Stein. Scheler, indeed, speaks about the importance of the spiritual values, with which we can become a ‘collective person’, rather than a community of single individuals organized by each other.

In ‘Edith Stein’s Phenomenology of Empathy and Medical Ethics’ Fredrik Svenaeus speaks about the relation between the concepts of ‘person’ and ‘patient’. In the first part of the text, Svenaeus explains the multi-level status of the empathetic act. The most elementary phase depends on the perception of the other’s body; the second step concerns the role of the imagination, with which the other’s experience can be simulated. At the last step, the cognitive elaboration returns to the first person perspective, with an enriched intentionality. Stein speaks about the lack of this capacity for the most part in medics who work on the ‘medical body’ rather than on the ‘lived’ one. Empathy must not necessarily become ‘sympathy’, but it is an essential step we must take to grasp the other’s world, through meaningful events relating to their existence.

In the fourth part of the book is discussed the topic of ‘Edith Stein and her Contemporaries’. The first essay is entitled ‘Kurt Stavenhangen on the Phenomenology of the We’ and is written by Alessandro Salice. Salice examines the thought of Kurt Stavenhangen; a less famous phenomenologist whose work is interesting nonetheless. Stavenhangen worked on the thesis of shared intentionality, and, in line with his thinking, Salice observes that the plural pronoun ‘we’ is not merely a simple function of grammar; it is a change in the intentional structure of experience. The shared experience is characterized by the phenomenologist as a reference to the selfsame intentional object, like a general ‘we like G’. This abstract sentence is shown to explain the structural property of the communal experience. We are not describing a specific cultural expression, but the universal structure of the shared experience. So, being aware of the selfsame object, whatever it was, is not only a theoretical act, but, as Salice explains, it concerns the establishment of shared preferences within the community. What follows is a debate concerning the intentional classification of the ‘we experience’ as examined by Stavenhangen with two peculiar, different intentional forms.

‘A Philosophical Resonance: Hedwig Conrad-Martius versus Edith Stein’ is the final essay in the book and it is written by Ronny Miron. The essay focuses on the relationship between the two phenomenologists quoted in the title and how they have influenced one another. Hedwig Conrad-Martius had strong relationship with Edith Stein, and in such a way there are conspicuous theoretical resonances between them. Hedwig Conrad-Martius based her thought on several critics of Husserl, since she claimed that his thought was flawed by a lack of reality. Indeed, she did not appreciate Husserl’s turn to the transcendental ego and judged that this theoretical move concerned only a ‘pure’ investigation. She remained, for this reason, strongly bound to Husserl’s Logical investigations. Even Hedwig Conrad-Martius, as Edith Stein, spoke about theology as an essential philosophical theme, in which can be applied the phenomenological method. Indeed, the description of the eidetic structure of intentionality could be applied to ‘faith’. For both phenomenologists faith is an essential step for the construction of our own world of meaning, and for this reason it concerns an intentional act considered important for philosophical conceptualization.

In summary, this book makes an important contribution to discussions regarding the definition of empathy not only in respect to traditional philosophical approaches which concern ethical peculiarities on the topic, but also in respect to other theoretical features. The latter characteristic is important, not only to obtain a theoretical understanding of the topic, but also in respect to the experimental practice of modern psychology. ‘Empathy’ is a complex concept which warrants philosophical investigation if we are to  better understand an essential feature of human beings.

 


[i] Husserl, E., Logische Untersuchungen (1900); Husserl, E., Logical Investigations, 2 vols, Trans, J.N. Findlay, New York, Humanities Press, 1970.

[ii] Husserl, E., Ideen zu einer reinen phänomenologie und phänomenologischen philosophie (1912-1928);  Husserl, E., Ideas Pertaining to a Pure Phenomenology and a Phenomenological Philosophy, First Book, Dodrecht, Kluwer, 1989.

[iii] Husserl, E., Ideen zu einer reinen phänomenologie und phänomenologischen philosophie (1912-1928); Husserl, E., Ideas Pertaining to a Pure Phenomenology and a Phenomenological Philosophy, Second Book, Dodrecht, Kluwer, 1989.

[iv] Husserl, E., Erfarhung und Urteil: Untersuchungen zur Genealogie der Logik; Husserl, E., Experience and Judgment: Investigations in a Genealogy of Logic. Northwestern University Press, 1973.

Hamid Taieb: Relational Intentionality: Brentano and the Aristotelian Tradition, Springer, 2018

Relational Intentionality: Brentano and the Aristotelian Tradition Book Cover Relational Intentionality: Brentano and the Aristotelian Tradition
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Mauro Antonelli, Federico Boccaccini (Eds.): Franz Brentano, Routledge, 2018

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Christopher Gutland: Denk-Erfahrung: Eine phänomenologisch orientierte Untersuchung der Erfahrbarkeit des Denkens und der Gedanken, Alber Verlag, 2018

Denk-Erfahrung: Eine phänomenologisch orientierte Untersuchung der Erfahrbarkeit des Denkens und der Gedanken Book Cover Denk-Erfahrung: Eine phänomenologisch orientierte Untersuchung der Erfahrbarkeit des Denkens und der Gedanken
Alber Thesen Philosophie, Band 70
Christopher Gutland
Karl Alber Verlag
2018
Hardback 69,00 €
552

Amy Kind (Ed.): Philosophy of Mind in the Twentieth and Twenty-First Centuries: The History of the Philosophy of Mind, Volume 6, Routledge, 2018

Philosophy of Mind in the Twentieth and Twenty-First Centuries: The History of the Philosophy of Mind, Volume 6 Book Cover Philosophy of Mind in the Twentieth and Twenty-First Centuries: The History of the Philosophy of Mind, Volume 6
The History of the Philosophy of Mind
Amy Kind (Ed.)
Routledge
2018
Hardback £100.00
326

F. Buongiorno, V. Costa, R. Lanfredini: La fenomenologia in Italia. Autori, scuole, tradizioni

La fenomenologia in Italia. Autori, scuole, tradizioni Book Cover La fenomenologia in Italia. Autori, scuole, tradizioni
Gulliver
F. Buongiorno, V. Costa, R. Lanfredini
Inschibboleth
2018
Paperback
318

Reviewed by: Vittoria Sisca (Independent Scholar)

Raccogliendo undici contributi degli allievi più vicini ai personaggi che hanno dato avvio alla tradizione fenomenologica italiana, il volume a cura di Federica Buongiorno, Vincenzo Costa e Roberta Lanfredini intitolato La fenomenologia in Italia. Autori, scuole, tradizioni mostra la possibilità di raccontare la fenomenologia attraverso un’operazione che non si esaurisce in una sterile ricostruzione storica ma si configura come il tentativo di convertire un tema “a portata di fanciullo” in una Rückfrage: un esercizio intimo, che consiste nel ricercare le parole adatte per descrivere il proprio maestro, in una domanda che scava all’indietro cercando di scorgere anche la propria storia nel movimento di quella stessa vicenda di pensiero. Il risultato di questo esercizio è il quadro di un percorso che attraversa almeno tre generazioni di filosofi: un itinerario decentrato, dislocato in varie “scuole”, eppure tutt’altro che scolastico se col termine “scuola” intendiamo «la ripetizione, malgrado allargata, di temi di origine» (109). Leggendo il testo, in effetti, risulta difficile tracciare delle parole-guida che lo caratterizzano, nella misura in cui ciò che sopravviene è la netta impossibilità di ridurre il variegato panorama fenomenologico italiano a una «preconcetta visione d’insieme» (11) o altrimenti l’inadeguatezza di coprire, a beneficio di una definizione, l’intreccio di autori, scuole e tradizioni che gli dà forma.

Partendo dal principio, si potrebbe dire che il pensiero di Edmund Husserl abbia fatto capolino, in Italia, sull’onda di una reazione storica alle ipoteche metafisiche che ostacolavano l’emergere di una ragione differente. In particolare, come si legge nei contributi di Luca Maria Scarantino e Angela Ales Bello, Antonio Banfi riconobbe alla trattazione husserliana dell’intenzionalità il merito di aver trasformato la necessità ontologica della «correlazione metafisica fra percezione e rappresentazione» (17) in una necessità di ordine storico; mentre Vanni Rovighi, pur attribuendo al pensiero di Husserl una cifra idealistica di fondo, si avvalse di quella teoria o, come direbbe lei, di quel «guardare come stanno le cose» (44), per contrastare il neoidealismo imperante ai suoi tempi. I saggi successivi di Roberto Gronda e Elio Franzini esemplificano perfettamente come, coerentemente rispetto al proposito di porre le «condizioni di una teoria del sapere relazionale, antidogmatica e aperta a una pluralità di forme culturali» (16), l’insegnamento di Banfi ebbe un’influenza molto diversa all’interno delle opere dei suoi allievi. Comparando i due scritti, infatti, è possibile notare che, se Preti continuò e approfondì il razionalismo critico banfiano, Formaggio ereditò dal maestro quella capacità di «“tentare la sordità dell’esperienza”» (117) che gli consentì di comprendere, a partire dall’arte, «come un corpo in azione» riesca ad «essere protagonista di una trasformazione del mondo»: una trasformazione che, per un verso, ne rivela le qualità e, per l’altro, «scopre se stesso come dimensione percettiva, memorativa e immaginativa» (127).

Leggendo il contributo di Amedeo Vigorelli è possibile constatare, invece, che fu Enzo Paci a proseguire la missione pedagogica del maestro Banfi. Egli vi riuscì perché, analogamente a Banfi, non si limitò mai a guardare a Husserl solo come a un interlocutore privilegiato per il proprio pensiero, bensì fece della fenomenologia husserliana il punto di partenza per la costruzione di una vera e propria Gemeinschaft: una dimensione culturale «aperta, che “senza essere ostile al pensiero scientifico” evitasse di “farsene colonizzare e di sviluppare complessi di inferiorità”» al fine di reagire a un «diffuso scetticismo anti-filosofico» (88). Una tappa fondamentale di questa costruzione, nel percorso di Paci, è la rivista “aut aut”, che egli fondò nel 1951. Attorno ad essa, infatti, si svilupparono dei legami particolarmente significativi per lo sviluppo della fenomenologia italiana, al punto che si potrebbe paragonare questo progetto all’ossatura di quella Husserl Renaissance che, soprattutto in seguito alla pubblicazione nella Husserliana del secondo volume di Ideen e della Krisis, interessò il panorama culturale italiano degli anni Cinquanta e Sessanta. Fra questi, il legame fra Paci e Semerari di cui si parla nel contributo del Ferruccio De Natale ha il merito di mostrare come, oltre alla volontà di «superare i pregiudizi legati ad una lettura pigra, stereotipata della fenomenologia» (90), alla base della rilettura italiana dei testi di Husserl vi fosse anche quella «avvalersi delle analisi husserliane per configurare un “atteggiamento”» suscettibile di essere trasformato «in prassi, in lotta per l’emancipazione del soggetto da ogni forma di reificazione della sua attività intenzionale» (141) attraverso il confronto col materialismo storico di Marx.

I richiami marxiani che innervano le opere di Enzo Paci si colgono perfettamente nell’entusiasmante Prefazione alla terza edizione de La crisi delle scienze europee e la fenomenologia trascendentale che egli scrisse nel ’68, all’interno della quale paragonò le idee di coloro i quali attaccavano «la fenomenologia come una fuga della realtà che mancava di praxis» a quelle degli «intellettuali della Russia zarista» che «consideravano puramente teorici e astratti i ragionamenti di Lenin e di Trockij». Tuttavia, l’audace paragone paciano dice qualcosa anche in merito alla tendenza del filosofo a ricomprendere il pensiero husserliano dalla fine all’inizio, mostrando l’insensatezza di distinguere fra un “primo” Husserl logico e slegato dalla prassi, e un “secondo” Husserl storico, impegnato a recuperare la problematica della Lebenswelt. Un’attitudine che dalla sua opera si riverserà sull’intero panorama fenomenologico italiano, dando avvio a un cammino che si proporrà riallacciare, dentro e fuori i testi husserliani, il piano della logica a quello dell’esperienza, la sfera del sapere a quella della vita.

Tutto questo però richiede una precisazione: dal momento che la fenomenologia italiana è lo specchio di una postura che non veicola tendenze dogmatiche, questa tendenza si realizzerà in maniera ogni volta diversa, rendendo difficile per molti versi rintracciarne i connotati. Come si legge nel contributo di Roberto Miraglia, ad esempio, Giovanni Piana, a differenza di Paci, criticò alcuni aspetti dell’opera testamentaria di Husserl riscontrando come gli scritti husserliani, nel corso del tempo, tendessero sempre di più a far spazio a «un Hussel ideologico che ripropone i temi etico-fondazionalisti, senza che questo incremento di drammaticità» potesse però «rendere più adeguata ad affrontarli una cassetta degli attrezzi pensata invece in vista della realizzazione di una analitica fenomenologica» (243).  Un discorso analogo, peraltro, si potrebbe fare in merito ai riferimenti che contribuiranno, insieme a Husserl, a determinare le linee della scena fenomenologica italiana, perché se lo Husserl di Paci e Semerari va a braccetto con Marx, mentre è humeano invece lo Husserl di Enzo Melandri di cui tratta il saggio di Stefano Besoli, quello di Sini, conformemente alla convinzione che tornare alle cose stesse (come scrive Federico Leoni) significhi tornare alle operazioni «attraverso cui le cose stesse si costituiscono», diventa un Husserl copernicano, e cioè «radicalmente kantiano» (222).

Ovviamente, si possono individuare anche dei punti comuni negli studi fenomenologici italiani, come l’antiriduzionismo che accomuna ad esempio due personalità per molti versi differenti come Paolo Parrini, di cui scrive Andrea Pace Giannota, e Paolo Bozzi, a cui è dedicato il contributo Roberta Lanfredini. Ma quello che bisognerebbe chiedersi è: posto che quelle che abbiamo individuato non siano affatto le uniche spaccature individuabili all’interno della Fenomenologia in Italia, ha davvero senso parlare di una fenomenologia italiana? Il contributo finale di Federica Buongiorno suggerisce che per affrontare questo problema occorra spostare la questione su un piano diverso rispetto a quello della mera teoria. Questo perché sul piano dell’esperienza, e cioè di un esercizio filosofico che si fa, lo scontro di prospettive differenti muta di senso. Al suo posto, come avviene quando si traduce un testo e ci si trova, da un lato, ad affrontare «la sfida di trovare, se non per certi versi “inventare” la “parola giusta” con cui rendere il termine originale» e, dall’altro, a doversi confrontare con le «scelte già consolidate e difficilmente aggirabili» (299) di una terminologia già presente, emerge l’idea di una comunità di studiosi grazie alla quale l’eco primitivo di un pensiero si è prodotto (o riprodotto) in un determinato contesto.

Quello che si tratta di capire, se è vero che non è affatto semplice individuare i caratteri della fenomenologia italiana, è che questa difficoltà però non è un elemento accidentale, e neanche la dimostrazione che si debba per questo parlare per forza di una pluralità di pensieri che apre le porte a una deriva scettica. Piuttosto, essa è la conseguenza dell’impossibilità di circoscrivere a priori qualcosa che somiglia più a uno stile, a una maniera «che esiste come movimento ancor prima di essere giunta a un’intera coscienza filosofica», come diceva Merleau-Ponty nella Fenomenologia della percezione. Se consideriamo che non si può ripetere quello stile, quella maniera, come si ripeterebbe un proverbio, non possiamo che convenire con i curatori de La fenomenologia in Italia rispetto al fatto che l’unico modo per raccontare la fenomenologia è allora quello di procedere von unten, e cioè quello di ricollegare questo racconto all’esperienza degli autori che le hanno dato forma. Volendo, però, potremmo spingerci anche oltre: riprendendo le parole di John Keats, potremmo affermare che non solo una particolare vicenda di pensiero, ma «Niente può mai diventare reale, senza essere vagliato dall’esperienza. Persino un proverbio: che proverbio è, prima che la vita te l’abbia mostrato?».