The 2019 issue of The New Yearbook of Phenomenology and Phenomenological Philosophy has two main parts: the first one (consisting of eleven texts) is a Festschrift for the 65th birthday of Dermot Moran, the second one (with seven texts) contains updated version of the papers presented at a workshop held at the University of Montreal on the problem of imagination in Kant and in the phenomenological tradition, (The Imagination: Kantian and Phenomenological Models, 5-6 May, 2017). The volume ends with a “Varia” section, with the study of Emiliano Trizio, (“Husserl’s Early Concept of Metaphysics As the Ultimate Science of Reality”).
Dermot Moran is a key figure of contemporary philosophy and phenomenology. He has an immense, extensive knowledge in the field of natural sciences (having originally studied applied mathematics, physics, and chemistry), the humanities, and particularly, philosophy. He defended his PhD Thesis in Medieval Philosophy at the University of Yale University in 1986; the title of his thesis was: Nature and Mind in the Philosophy of John Scottus Eriugena: A Study in Medieval Idealism.
He counts as one of the leading researchers and experts in phenomenology, and especially in Husserl. He wrote several excellent books on Husserl and phenomenology (Introduction to Phenomenology, 2000; Edmund Husserl – Founder of Phenomenology, 2005; Husserl’s Crisis of European Sciences and Transcendental Phenomenology – An Introduction, 2012), and has a long list of articles published in a number of highly rated philosophy journals. His publications have always generated intensive scientific discussions. He was the President of the Programme Committee for the 23rd World Congress of Philosophy which took place in Athens (August 4-10 in 2013), as well as the President of the 24th World Congress of Philosophy which took place in Beijing (August 13–20 in 2018). Professor Moran is the founding editor of the International Journal of Philosophical Studies and the co-editor of the books series Contribution to Phenomenology.
One of his main goals has been to mediate in the greatest schism of our present day’s philosophy: the Analytic-Continental Division. He is urging a more intensive dialogue between the two sides. As an original philosopher, his basic philosophical stance is adopting transcendentalism, the critique of naturalism, with an openness to natural scientific research (from the transcendental point of view), and with continuous integration of the newest results of positive sciences into the considerations of transcendental philosophy. In our present days, when analytic naturalistic philosophy has a huge predominance, I think, these above-mentioned motifs are especially important.
I find myself fortunate that I was his PhD-student in 2008, so I know his personal side as well. I can say that he does not only represent the highest scientific and academic standards, and he is not just an exceptional teacher, but he is also an astonishingly kind person, very open to everybody and extremely helpful to all. This present volume pays a tribute to his outstanding career by his friends and colleagues. .
- The Festschrift contains eleven texts, with the “Editors’ Introduction”. This part of the volume was edited and introduced by Timothy Burns, Thomas Szanto and Alessandro Salice. In their introduction, they give a detailed and also a very personal overview of Dermot Moran’s career; and they also briefly summarize the essays of the first part of the book. I think that every single essay of the Festschrift is an original contribution to it, with new insights concerning the topic they treat. The essays reflect issues or topics that were of concern to Dermot, such as: transcendentalism, embodiment, intersubjectivity.
- In his study “Husserl’s Account of Action: Naturalistic or Anti-Naturalistic? A Journey through the Studien zur Struktur des Bewusstseins”, Andrea Staiti touches upon two motifs which are central for Moran: his commitment to the transcendental and anti-naturalistic attitude and his openness to contemporary natural scientific research and analytic philosophy of mind. He refers to one of Moran’s more recent essays in this context: “Defending the Transcendental Attitude: Husserl’s Concept of the Person and the Challenges of Naturalism” (2014). In this essay, Staiti focuses on Husserl’s view of action, drawing on his – at the moment unpublished, but shortly forthcoming – research manuscript “Studien zur Struktur des Bewusstseins” (1900-1914[-1924]) (Ms. M III 3 I-III). He tries to show that Husserl’s account of action, his fundamentally anti-naturalistic stance, is compatible with contemporary naturalistic description of action (according to which the action is not the result of the will as a supernatural causal source).
He attempts to prove this thesis through a microanalysis of Husserl’s depiction of the structure of action, as it is elaborated in “Studien zur Struktur des Bewusstseins”. Husserl interprets the will as a peculiar sort of conscious acts, which stand under the law of motivation. In Husserl’s view, subjectivity is essentially embodied, bodily consciousness, which is part of nature, and this conscious body is the source of will (and voluntary decisions). According to Husserl, free will is just the free functioning of this lived, autonomous and conscious body. As Staiti emphasizes, Husserl creates an elegant balance between anti-naturalistic and naturalistic interpretations of the will, and this could be a fruitful approach within the contemporary debates concerning the relationship of will and action.
- Mette Lebech engages in reconstructive work in her paper „Essence, eidos, and dialogue in Stein’s ‘Husserl and Aquinas. A Comparison’”. She discusses the original version of Edith Stein’s Festschrift essay for Husserl’s 70th birthday essay entitled: “What Is Philosophy? A Conversation Between Edmund Husserl and Thomas Aquinas”, originally written, as the title suggests, as a dialogue. Heidegger, who edited the Festschrift, requested Edith Stein to rewrite her work in prosaic form – which she did. She gave the revised version the new title: “An Attempt to Contrast Husserl’s Phenomenology and the Philosophy of St Thomas Aquinas”. The revised version was a comparison of the thinking of the authors, which changed the original content, in so far as the dialogue form itself contributed to the content.
In the original paper a dialogue is recorded between Husserl, as founder of phenomenology, and Aquinas, committed to an ethos of rational faith. The dialogue is possible because of the willingness of the two thinkers to enter into it, and together explore the differences between their respective positions. An important motif is the discussion of the nature of philosophy as well as the idea of essence: together the two thinkers try to attain rational insights concerning basic philosophical topics. The main point of the article is that it is the idea of intelligibility present in their respective understanding of essence that allows the two interlocutors to engage in a dialogue, and that the dialogue form brings this out. According to Stein (in Lebech’s interpretation) essence is a presupposition for the intersubjective, dialogic praxis of communities.
- Steven Crowell’s article, “Twenty-first-Century Phenomenology? Pursuing Philosophy With and After Husserl”, partly treats Moran’s narrative in his seminal work: “Introduction to Phenomenology” (2000). In this book, Moran portrays the history of phenomenology of the 20th century as a deviation from Husserl’s transcendental and idealistic formulation of phenomenology. Crowell, on the one hand, offers a critical overview of this interpretation of the phenomenological movement, and poses the question (based on the results of his essay) of what should phenomenology be in the 21st century?
According to Moran, the main authors of phenomenology – after Husserl – rejected both his transcendental attitude and his idealistic tendencies. The “inflection point” of phenomenology in this story was Heidegger’s philosophy of Being, and his vehement criticism of Husserl. Merleau-Ponty’s phenomenology, some really naturalistic features were gained, and finally in Derrida, the phenomenological method “collapsed” into deconstruction.
But in Crowell’s opinion, we could interpret the history of phenomenology in another way: phenomenologies – after Husserl – could be interpreted as transformations of transcendentalism. One could clearly identify the transcendental motif in Heidegger’s account of being-there (Dasein, the subject), as well as in (e.g.) Merleau-Ponty’s philosophy of chiasm and the phenomenology of nature.
Relying on this interpretation of phenomenological tradition, Crowell offers us a possible way of phenomenology for the 21st century, which keeps the transcendental attitude onwards in the future, but abandons classical metaphysical demands. It should be a phenomenology – as Husserl (and also Moran) claimed – of radical self-responsibility, a radical claim concerning evidence and ethical responsibility.
- In his essay entitled: “Merleau-Ponty and Developing and Coping Reflectively”, Timothy Mooney takes issue with Hubert Dreyfus’ interpretation of Merleau-Ponty on “skilled coping,” arguing that reflective work is to be found in many of our daily embodied experiences. He emphasises a self-differentiating and bodily field of experience from which the conscious and objectifying subject emerges and to which it makes its own contributions.
In the background of every movement, there is an anonymously functioning body, though the embodied agent is at once an encultured and thoughtful one. In this account, we do not find an indifferent animal body surmounted by human reason. Following on Joseph Berendzen’s work, Mooney stresses that Merleau-Ponty rejects a “layer-cake” model of human subjectivity (according to which there could be hermetically separated layers of body and mind). As Berendzen states: “There are certainly elements that we share with animals, […] but there is no shared layer” (76). Both body and bodily-founded consciousness are specifically human, and every so-called layer mutually determines and shapes the other.
Mooney illustrates the functioning of this embodied and culturally formed awareness in everyday life with a series of examples. The central concept in his essay is that of “little reflections”. These refer to the way in which we consciously adjust our bodily movements (and not just our speech) to changing events in the lived environment. We frequently make explicit corrections to our movements and in so doing contribute to replanning them. Without these little reflections, we would be literally unable to survive.
- Similarly to the previous study, Matthew Ratcliffe’s paper “Grief and Phantom Limbs: A Phenomenological Comparison”, first and foremost also relies on Merleau-Ponty. Ratcliffe emphasizes certain deep parallelism, and what is even more: identity between phantom limb experience and experience of losing a beloved person, that is to say: grief. Phantom limb experiences manifest for us the essentially embodied nature of consciousness, and that we are entangled with the world – in the same way that in the experience of grief, it became clear for us that we and the other person belong together in a much stronger than metaphoric way, in a nearly literal sense. The other (beloved) person is almost an extension of my body. The other person grants me access to the world in nearly the same way as my sensory organs and limbs do. In his essay, Ratcliffe focuses on our active, back-and-forth determinative relationship to the world, and on the manner in which our relations to other persons shape the access to our own body and to the world that surrounds us.
- In the center of Lilian Alweiss’s contribution (“Back to Space”) discusses the relation between place and space. It is generally agreed that Husserl’s phenomenology prioritises place over space. Lilian Alweiss questions this interpretation of Husserl by drawing on Edward Casey’s work. Casey claims for both early Kant and Husserl embodiment, the place we find ourselves in, is central to our understanding of space. Although Alweiss acknowledges that embodiment plays a central role in cognition and our relation to others, she believes that neither Kant nor Husserl ever argue that our understanding of space is a posteri or derived from our understanding of space. She thereby takes to task Casey’s anti-modern or romantic reading that tries to question our scientific conception of space.
- Anthony J. Steinbock’s article: „Hating as Contrary to Loving” is an essential and enlightening study concerning the phenomenology of emotions and feelings. The principal thesis of Steinbock’s essay is that hate and love are not parallel and coeval feelings, neither do they have a dialectical relationship. Love is more fundamental and original than hate, and the latter is founded on the former; so they have a foundational relation.
Steinbock makes a difference between feeling-states and feeling-acts. States are objective and static, and they could be conceived as objects. Acts are always dynamic, and could never be conceived as objects, in the way states could be. States are founded by acts. Hate is founded by love, both as act and state. It gains its entire reality and energy from love.
A key conception of Steinbock’s paper is at first a mysteriously sounding phrase: the hate hates the beloved (121). What does it mean? It means that hate is founded upon the positivity of love and beloved. It is a counter-movement, a negative striving against love and the beloved; it is a closing down with regard to the beloved (or a turning away from it), or even a destructive action against the beloved. But in its entire negativity, it is made comprehensible only through love, against which it is directed. It is the denial of the beloved.
- Thomas Nenon’s study “Do Arguments about Subjective Origins Diminish the Reality of the Real?” again joins a central topic of the whole volume and Moran’s basic philosophical attitude: the defence of transcendental stance. Nenon treats the criticism of two main authors of “speculative realism”, Tom Sparrow and Quentin Meillassoux against transcendental philosophy in general, and Husserl in particular. According to the criticism of speculative realists, transcendental philosophy and especially phenomenology fall prey to “correlationism”, which means “the irreducibility of subject and object, thinking and being” and „never considering either term apart from the other”. According to speculative realism, transcendentalism makes reality dependent on subjectivity. Nenon attempts to show that this criticism is false.
In Nenon’s interpretation, transcendental philosophy does not make reality dependent (objectivity) from consciousness, nor is it unable to consider and treat them apart. Transcendentalism is rather the first-person view treatment of experienced objectivity, and the ways in which objectivity appear in experience. It is Meillassoux’s realism which is somehow naïve and naturalistic, because it is simply oriented toward the worldview and achievement of modern natural sciences. Nenon says that Meillassoux’s concept of objectivity is too narrow – as opposed to phenomenology which has a much richer and sophisticated notion of objectivity, with many different regions, (the world of nature, the realm of culture, the sphere of ideal meanings etc.).
- Richard Kearney’s essay: “God Making: An Essay in Theopoetic Imagination” is a really beautiful writing about philosophy (phenomenology) of religion. It is a survey about the transformation of divine into human and human into divine, a mutual fusion of these two spheres of Being. A main topic of the paper is creation: how God makes the human being a partner, a playmate in the act, the process of creation; moreover: how humans become lovers of God in the act of creation. Creation is an erotic act; it is the fusion of creator and creature, divine and human, their mutual transition into each other. Creation is the manifestation of an erotic desire of God. Creation is moreover a poetic deed; the divine creation is “theopoiesis”.
An important point of Kearney’s paper is the motif of return, which he emphasizes with the Greek prefix “ana”. Kearney speaks about “anatheism” which is “returning to God after God: a critical hermeneutic retrieval of sacred things” (152). Anatheism is not just the Hegelian “Aufhebung” (uplifting); it is not simply a moving through the opposition of theism and atheism towards something higher. It is an ultimate re-opening to the radically new, it is the final union with the divine dimension.
In the final part of his study, Kearney applies and demonstrates his insights on the artwork of the contemporary artist, Sheila Gallagher.
- Nicolas de Warren, in his essay “Husserl’s Awakening to Speech: Phenomenology as ‘Minor Philosophy’”, highlights the peculiar philosophical importance of Husserl’s working method of thinking in writing, using his special stenography. His study is also a novel approach to Husserl’s relationship to language and his philosophy in general. Husserl’s way of meditating in writing shaped his thoughts, and his streams of thoughts also formed the way he wrote. Nicolas de Warren also wants to revise the still currently prevailing view concerning Husserl’s conception of language, according to which language was merely external to thought. De Warren tries to show that this is not the case. Language, not in a thematic way, but rather in a methodological manner, gained a central role in Husserl’s works. In Husserl’s unpublished manuscripts (in the process of writing them) phenomenology became really linguistic and phenomenological. In Husserl’s writings, phenomena really seeked expression, and all the concepts were in formation, everything was fluid and flexible. In de Warren’s interpretation: “Husserlian phenomenology is an unprecedented historical awakening of philosophy to its own speech” (164). De Warren characterizes it as a “Minor Philosophy”, as a radically new form of philosophising, which “struggles to create novel philosophical concepts within established – inherited and institutionalized – dominant languages of philosophy” (161).
- The second part of the volume (“The Imagination. Kant’s Phenomenological Legacy”) consists of six studies, plus the “Editors’ introduction” by Maxime Doyon and Augustin Dumont, which offers a brief survey of the philosophical importance of the imagination.
- Maxime Doyon’s study (entitled “Kant and Husserl on the (Alleged) Function of Imagination in Perception”) is a systematic comparison of Kant’s and Husserl’s conception of imagination and its purported role in experience and cognition. The text begins by arguing that there are at least three ways in which the imagination could be interpreted as playing an essential role in perception in Kant’s philosophy: firstly, it is said to be necessary to account for the amodal character of perception, (“amodal” in this context refers to the holistic feature of perception; that is to say: that we see objects as wholes, even if we see directly only a few details of them); secondly, the imagination would be essential to account for the constitution of the identity of object through time; and thirdly, the imagination would help us to classify objects, that is to say, to conceive them as particular examples of certain types or classes.
Doyon then tries to show that Husserl inherited this set of problems (amodal perception, constitution of perceptual identity through time and classificatory functioning of perception), without, however, subscribing to Kant’s explanation, which grants to the imagination a transcendental role. In Husserl, there is no place for the imagination in perception, except in two (relatively) rare situations: in image consciousness (when we perceive images [photos, paintings, sculptures, etc.]) and perceptive phantasies (experiencing of works of art; such as theatrical plays, operas, etc.). Otherwise, there is – pace Kant – just no place for the imagination at all in perception.
- Andreea Smaranda Aldea, in her long and thorough work entitled „Imagination and Its Critical Dimension: Lived Possibilities and An Other Kind of Otherwise” offers us a detailed and critical analysis of Husserl’s conception of imagination, highlighting its merits, but sketching a basically alternative model.
In Husserl, imagination and perception belong to essentially different sorts of acts. Imagination has a special – and very important! – epistemological role, but fundamentally it is the “inversed mirror” of perception. It is everything which perception is not, (with the exception that both are intuitive acts). Imagination is not-doxic, free, neutralized and quasi-positional act. According to Aldea this account, though at certain points grasps some fundamental features of imagination, at certain points it is rather insufficient, what is even more: misleading. In Aldea’s opinion, imagination cannot be interpreted in such a negative way as Husserl has.
Aldea, in an alternative model, which – notwithstanding – relies on Husserl, describes perception and imagination, which are radically different, but at certain essential points are nevertheless intertwined and in strong cooperation with each other. “Imagining possibilization” (a key conception in Aldea’s framework) has – as opposed to Husserl’s view on imagination –a motivated and teleological structure, and is embedded into the concrete medium of the life-world of the proper subject in question. “Imagining possibilization” plays a fundamental role in the constitution of meanings, and thus in cognition and experience in general. Aldea wishes to present such a model of imagination, which is bound by contingent cultural and historical conditions on the one hand, but – on the other hand – nevertheless has a fundamental transcendental necessity too.
- Samantha Matherne’s central thesis, in her essay, “The Hidden Art of Understanding: Heidegger and Merleau-Ponty’s Appropriation of Kant’s Theory of Imagination”, is that there is a fundamental continuity between Kant’s theory of imagination and Heidegger’s as well as Merleau-Ponty’s philosophy (despite the no less important differences). In her study, she attempts to demonstrate some essential elements of this continuity.
In the beginning of her writing, she emphasizes that there are four basic claims in Kant’s conception of imagination: firstly, the “perceptual presence”-claim (according to which imagination plays a constitutive role in the perception of a concrete material thing); secondly, the “transcendental”-claim (which says that imagination makes experience possible in a transcendental and apriori way); thirdly, the “pre-cognitive”-claim (which states that imagination operates prior to cognition, and founds the latter), and fourthly, the “know-how”-claim (in accordance with which imagination has a deeply practical function). Matherne tries to show that all these motifs could be found in Heidegger’s and Merleau-Ponty’s notion of imagination.
The Heidegger-part of this study is also a very creative analysis: the author (Matherne) does not investigate Heidegger’s Kant-book, which would be all too trivial in this context (though she – of course – mentions that work). She focuses on Heidegger’s Being and Time (of which she offers a closer reading) in order to show that the above-mentioned four elements could be found in Heidegger’s existential analysis of the Dasein (being-there). She completed the same work in analysing Merleau-Ponty’s Phenomenology of Perception; highlighting that Merleau-Ponty embeds the fore-mentioned Kantian claims into his conception of bodily existence. Imagination, in Merleau-Ponty, is fundamentally the functioning of the embodied subjectivity – but this treatment of imagination, according to Matherne, also has its roots in Kant.
- Michela Summa’s essay entitled: “Are Fictional Emotion Genuine and Rational? Phenomenological Reflections on a Controversial Question”, is a very sensitive and even touching investigation concerning the problem of fictional emotions. Though her study is not restricted to that, but the article mostly treats the phenomenon of fictional emotions in the aesthetical context. The question: do we experience real and rationally motivated emotions within aesthetical circumstances (e.g. seeing a theatrical play or reading a novel)? For example: Kendall Walton says: “no”, to this question. Michela Summa, on the contrary, answers this question with a definite and emphatic “yes.”
According to her, though the characters of fictional stories aren’t real, our emotions concerning them could be. Presence and real existence of things aren’t criteria for our emotions to be real; as Summa emphasizes, (real) emotions are often intertwined with the absence of its object (as in the case of e.g. grief). The sadness, she states, we are feeling for Anna Karenina, is both real and rationally motivated; (the situation, the experience is such that it is just rational to feel this way); the tears we shed for her fate are real, though she is not. Our entire personality could live in such fictional emotions – just as in the case of real emotions.
- Daniele de Santis – in his study entitled: “‘Das Wunder hier ist die Rationalität’: Remarks on Husserl on Kant’s Einbildungskraft and the Idea of Transcendental Philosophy (With a Note on Kurd Laßwitz)” – offers us an exhaustive study on Husserl’s reading of Kant, at the early stage of his elaboration of transcendental phenomenology, mostly between the years 1907-1909 (manuscripts mostly published in Hua 7). De Santis focuses on details of Husserl’s harsh criticism of Kant during this period; and also on the implicit ways in which Kant nevertheless influenced Husserl’s own transcendental position. Husserl criticized Kant in those, above-mentioned manuscripts, for his alleged anthropologism. That means: in Husserl’s interpretation, Kant states that a world, which is supposed to be understood by human beings, is essentially a human world, which presupposes human consciousness. Husserl, on the contrary, operates with a much broader form of rationality. The world need not be a particularly human world, in order to be understood, the rationality need not be specifically human in order to understand the world. The human being is a particular, empirical entity – but Husserl is interested in necessary and apriori structures of consciousness (and rationality) and of the world. De Santis emphasizes that we could highlight two different and fundamental forms of rationality in Husserl: a transcendental one (apriori structures of constituting consciousness) and ontology (apriori structures of constituted object); which together make up a non-anthropologic, more complete form of rationality.
An interesting and creative moment of this essay is the analysis, devoted to Husserl’s contemporary, Kurd Laußwitz, a Neo-Kantian author, who spoke about different, non-human parallel worlds, and to whom Husserl also refers in the manuscripts of the treated period.
- Augustin Dumont’s article entitled: “Imagination and Indeterminacy: The Problematic Object in Kant and Husserl” is a thorough, insightful, comparative analysis of Kant’s and Husserl’s account of imagination, and its role of the epistemology of these two authors; with special regard to their understanding of the “problematic object”.
Kant’s and Husserl’s conception of imagination, despite all the common points, are essentially different. Imagination, for Kant, in a certain way, serves as a condition of possible experience; while for Husserl, it is a possible (particular) form of experience. But there is also an important connection between them: the question of the “problematic object”. For Kant, the problematic object was the “object in general”, before every determination. In Husserl, the “problematic object” was the object of imagination or fantasy which – at certain points – played nevertheless an important role in Husserl’s epistemology, (e.g. in his method of “eidetic variations”).
- The closing unit of this volume, Emiliano Trizio’s writing, entitled: “Husserl’s Early Concept of Metaphysics As the Ultimate Science of Reality”, is an enlightening, very profound, astonishingly in-depth survey of the formation of Husserl’s early notion of metaphysics. Trizio’s main aim in his essay is to dispel such misunderstanding, according to which Husserl’s phenomenologically was – at least – metaphysically neutral, or even anti-metaphysical. In contrast to this, Trizio attempts to show that Husserl’s chief philosophical efforts were deeply metaphysically motivated, and that his ultimate goal was to establish a phenomenologically grounded metaphysics. In this regard, what is of the utmost importance is Husserl’s considerations on the relationship between theory of knowledge and metaphysics.
Trizio follows Husserl’s intricate trains of thought concerning the relationship of these two disciplines – from 1896 (Lecture on Logic) up to some of the earliest documents of his transcendental turn (Such as the Introduction to logic and the theory of knowledge. Lectures 1906/07). The theory of knowledge, according to Husserl, was about the essence of justified knowledge, and the proper means to attain grounded knowledge. Metaphysics, on the other hand, was about being; in the end, for Husserl, it was the ultimate science of factual reality.
Husserl hesitated for a while on how to define the boundaries between theory of knowledge and metaphysics. His final stance on this question began to crystallize in his above-mentioned 1906/07 lectures; according to which they are distinct and separate fields. Theory of knowledge (as “first philosophy”) yields the ultimate foundation of every knowledge; metaphysics (as “second philosophy”) is the supreme form of the philosophical disclosure of reality.
In my opinion, the 2019 volume of The New Yearbook of Phenomenology and Phenomenological Philosophy meets the highest standards. Both sections are excellent, with studies of very high standard, and the closing essay is also a very good one, treating a topic (Husserl’s early metaphysics), which deserves much more attention than it received until now. The first part is a compilation of studies of very high quality, in the honour of one of the most important contemporary philosophers; the second part is a collection of essays, which illuminate, in a very precise way, the peculiar philosophical importance of the phenomenon of imagination.
 A section for papers, which do not fit into the thematic parts of the volume.
 This paper was supported by the János Bolyai Research Scholarship of the Hungarian Academy of Sciences, (No. BO/00421/18/2). I would like to express my gratitude to everybody, who helped with her/his comments and corrections the completion of the final version of this article – first of all, to the authors of this volume. I am also very grateful to Zsuzsanna Keglevich, for proofreading the article.
 Husserliana 7. Erste Philosophie (1923/4). Erster Teil: Kritische Ideengeschichte (The Hague, Netherlands: Martinus Nijhoff 1956).
 Husserliana Materialien 1. Logik. Vorlesung 1896 (Dordrecht, Netherlands: Kluwer Academic Publishers 2001).
 Husserliana 24. Einleitung in die Logik und Erkenntnistheorie. Vorlesungen 1906/07 (The Hague, Netherlands: Martinus Nijhoff 1985).
Salomon Maimon hardly needs an introduction today. However, there was a time, not too long ago, when a relatively popular image of German Idealism within Anglophone philosophy had it consisting of just four figures, viz., Kant, Fichte, Schelling, and Hegel, with the last three uniformly denounced and thereby simply dismissed. Bertrand Russell, for one, as late as 1945, saw Fichte’s subjectivism as involving almost a form of insanity. Even today, it may be all-too-easy to see Maimon as a curiously odd and eccentric figure sandwiched between Kant, who was fundamentally mistaken but could, they thought, be understood, and Fichte, whose prose was manifestly unintelligible and so could not possibly be understood. Of course, Maimon’s numerous philosophical writings, most of which are quite unfamiliar to even the most informed student of intellectual history, represent much more than a transition or stepping stone on the path to Hegel’s Absolute Spirit. Thankfully owing to the efforts of a number of recent assiduous scholars, this picture has considerably changed, although Maimon is still largely seen as an astute and penetrating critic of Kant’s epistemology rather than a precursor or even initiator of a strand of neo-Kantianism. Still, the appearance of outstanding studies of, in particular, Fichte and Hegel has forced increasing attention be paid to the conceptual understanding of the development of their respective philosophies and thus to Maimon. What is truly remarkable is that he alone penned a detailed autobiography—and an often amusing and informative one at that—whatever the motivation for writing it might have been.
We can briefly summarize Maimon’s account of his life. The bulk of the recollections in this volume admittedly have little to do with what gained him renown. Had he not written a single line of philosophy, his autobiography would be of interest only to cultural historians for what it tells us of the environment in which Maimon grew to young manhood and of the way of life within several dispersed Jewish communities of the time. But Maimon did write philosophical tracts of a rather high, perhaps, some might argue, even of the highest order and many will turn to this autobiography in hope of understanding his philosophical, rather than cultural, development. Admittedly, they may initially come away somewhat disappointed, but the information is there in plain sight.
Born Shlomo ben Yehoshua in 1753 in what was then Polish Lithuania (now Belarus), Solomon Maimon, as he recast himself in homage to the medieval Jewish philosopher Maimonides, spent a significant portion of his adult life travelling in search of an education. In this pursuit, he left behind a family from an arranged marriage. Much could be said of the sheer intellectual poverty of his environment during his early years. He tells us that he was raised in the “blackest darkness,” that he tried to free himself “from superstition and ignorance” (215), that he read at a young age a Hebrew-language book on astronomy found in his father’s library, but, he laments in retrospect, it was already over 150 years old. The point we might notice today is not that the book was antiquated, as Maimon wants us to think, but that his father had a library! As a youth, Maimon was already recognized for his intellectual gifts in his community and was raised to follow his father’s footsteps as a rabbi. He writes that when he was about nine years of age he could “already grasp both the Talmud and the commentaries, I also enjoyed engaging in disputations about them” (31). In fact, Maimon recounts that in one of his travels in Germany he met a leading rabbinic opponent of the Jewish enlightenment, Raphael Kohen, who described Maimon’s father as a “famous rabbi” (219). Was Maimon’s environment, then, as impoverished as he wants us to believe. Did he not hone his intellectual gifts through an immersion in Jewish texts? And were the respective backgrounds of Kant and Fichte more “enlightened” than his? Kant’s family was hardly intellectual; his father was a harness maker. Fichte came from a family of poor ribbon weavers. What sort of “libraries” were those families likely to have? Certainly, one may respond that they had a greater opportunity for career advancement than Maimon did, but that is not the issue. The issue is Maimon’s portrayal of his background as intellectually impoverished.
Quite dissatisfied with his life and wishing to learn, Maimon set out westward in hopes of reaching Berlin ostensibly to study medicine. Eventually while on the road, he came upon a Jewish beggar, with whom Maimon wandered for a number of months and who taught him the art involved in his acquaintance’s “profession.” They came to Posen in Poland, and there Maimon decided to stay for a time owing to the generosity he encountered from within the Jewish community. After a while, realizing what he took to be the general superstitious nature of many of the locals, Maimon set out again for Berlin. Unlike his first attempt to enter the Prussian capital, he was able to enter without incident, since he traveled by coach, whereas previously he arrived by foot – and was turned away. Now in Berlin he encountered Moses Mendelssohn, for whom he expresses high praise indeed. Despite the privations he experienced during his meandering travels and his obvious mental gifts, Maimon not for a moment seriously considered adopting a trade that could improve his material well-being and yet yield sufficient free time to pursue his interest in philosophy. Mendelssohn was but one who admonished him to pursue a settled direction and cease his “dissolute” way of life – precisely what this was Maimon fails to elaborate. In any case, he had no intention of heeding this well-meant advice, telling Mendelssohn, as he told others, that he was “uninterested in practical undertakings,” that his upbringing had made him “prefer the quiet, contemplative life” (208). If this was the case, why did he frequent and spend what little financial resources he had at taverns and, quite likely, other establishments of ill-repute? He records that he spent three years in an apprenticeship at a pharmacy, even earning a certificate to document his knowledge, but confesses that he never had any intention of actually working as a pharmacist.
Deciding to leave Berlin without offering much thanks to those who befriended him, he eventually made it to The Hague in Holland, where again he was welcomed and stayed for some nine months, “leading a life of complete independence but also extreme reclusion” (211). In short, he again gives every indication of being in debt to the generosity of others, not giving so much as a hint once of seeking meaningful employment. In the end, despairing of the Dutch Jews, whose only interest in his eyes was to make money, he decides to travel yet again, this time back to Berlin. Throughout his travels, Maimon often laments his inability to speak the language of those whom he encounters wherever he went. Judging from the numerous conversations he relates, though, one finds it hard not to ask how was he was able to communicate with so many. This remains somewhat of a mystery unless we take his linguistic handicap to be somewhat exaggerated. Were those with whom he had extended conversations able to understand his tongue, or did he acquire theirs in a remarkably short time?
Although we may find Maimon’s itinerant life-style curious, perhaps even amusing, what surely interests us here is his encounter with Kant’s philosophy, which he came upon sometime in the mid- to late-1780s. Writing down his observations and commentary on the first Critique, these became his best-known treatise, the Essay on Transcendental Philosophy, published in 1790 in Berlin. The story behind this work—or, rather, immediately after its composition—has been related numerous times. Maimon showed his manuscript to Marcus Herz, who suggested Maimon send it to Kant himself accompanied with a letter of introduction that Herz offered to write. Kant, receiving the package and claiming he had little time to read carefully such a ponderous work, nevertheless, glanced at it. He quickly realized its worth, and remarked that Maimon had understood him better than any of his other critics. Maimon, of course, took this to be an affirmation of his own perspicacity into Kant’s thought particularly in contrast to Karl L. Reinhold’s, Kant’s first popularizer. What Maimon does not dwell upon in his Autobiography is Kant’s extended (for a letter) reply in his letter to Herz dated 26 May 1789 concerning the central issues raised in the Transcendental Philosophy. Kant recognized Maimon’s “many acute observations” (Ak 11: 54) but also that although Maimon’s central question “quid juris?” could be answered along the lines of Leibnizian-Wolffian principles, such an answer would require sensibility to be understood as not fundamentally different from the understanding. In short, Maimon’s “way of representing is Spinozism” (Ak 11: 50). As Kant understood the Transcendental Philosophy, human understanding is not just a faculty of thinking but also a faculty of intuition, whereby thinking brings the intuitive manifold into clear consciousness. In his reply to Herz, Kant wrote that regardless of the quality of Maimon’s manuscript, he could hardly explicitly endorse its publication, since it was in effect an extended criticism of his own views. As we know, it did get published and went on to receive high praise from Fichte for one.
Maimon’s autobiography was published in two volumes, the first in 1792 and the second in 1793. Naturally, then, he was able to recount the events of his life and publications only up to that time which includes several essays written and published soon after the Transcendental Philosophy. He sent copies of at least two of these essays to Kant, asking for the latter’s opinion. Kant did not answer. We cannot even be certain that he read them. Nevertheless, that he had at least looked at them would account for a sharp change of attitude toward Maimon conveyed in his letter to Reinhold from 28 March 1794 in which Kant wrote that he “never really understood what he [Maimon] is after” (Ak 11: 495). Reinhold may have seen Maimon as a competitor in the public arena. As mentioned, Maimon appears to have thought in such terms. Kant may have simply realized that Reinhold could be a much more effective propagandizer for his own transcendental idealism than the disheveled Maimon and accordingly sought to bolster Reinhold’s self-assurance.
It certainly is a great pity that Maimon died in 1800 in poverty. It is also quite sad that given the date of his autobiographical reflections only one chapter—and a short one at that—concerns his dealings with Kant and Kantian philosophy. Maimon would go on in the few years before his death to write a number of other works that have received little recognition in the meager scholarship devoted to his philosophical thought. It is fortunate, though, that the existing English-language scholarship is of a high order, the studies accompanying this translation being examples.
A translation of Maimon’s autobiography by J. Clark Murray appeared in 1888. It was republished by the University of Illinois Press in 2001 with a quite valuable introductory essay by Michael Shapiro. Despite that early translation’s imperfections, it is still useful for anyone wishing to become acquainted with Maimon and his environment. Shapiro’s introduction provides much useful background information for those unfamiliar with the subject matter. The language used in Murray’s translation may appear quaint to us today, but it is perfectly intelligible to anyone familiar with English literature of the period. For those who prefer contemporary idiom, the translation under review will be welcomed. This new translation is often more literal, arguably on a rare occasion to its disadvantage. For example, in one place Maimon recounts a well-meaning friend telling him “die Philosophie gelte nichts mehr,” which Reitter translates as “Philosophy has lost its value,” whereas Murray, more figuratively, but perhaps more accurately conveying its intent, translates it as “philosophy was no longer a marketable commodity.”
More significantly, of course, as the editors and translator note in their own introductory essay entitled “Maimon’s Autobiography: A Guide for the Perplexed,” Murray’s translation omitted ten chapters on Maimonides and a preface with which Maimon had begun his second volume. The Murray translation, in fact, did not acknowledge within the text itself a break between the first and second volumes, but he did confess in his “Translator’s Preface” to having omitted the material mentioned. Those who wish completeness either for its own sake or out of interest in what Maimon had to say about his hero Maimonides will welcome the inclusion of that material here in this new translation. On the other hand, the exclusion of it in the 2001 reprinting of the Murray edition will allow it to be read as a more natural autobiography, the chapters on Maimonides appearing as a distraction. The present translation also includes, in the editors’ words, a “comical, puzzling allegory with which Maimon concluded the second, final part of his autobiography” (xvi). Again, Murray may have felt this opaque text to be irrelevant for the purposes at hand. The editors of the present translation provide helpful information to its understanding, but the tale is unfortunately brief and sheds no substantial light on Maimon’s philosophy. It does allow us, though, to conclude, as mentioned, that he viewed Reinhold as his competitor.
Arguably more serious were Murray’s omissions in the chapter mentioning his philosophical writings circa 1790. Although Murray admitted that he had “condensed” those pages since the information there seemed to him to be “no longer of any special interest.” The problem is that many, if not most, readers of Maimon’s autobiography come to it with an interest in post-Kantian philosophy, not ethnic studies. Murray entirely omitted Maimon’s, brief though they may be, description of his 1789 article “Über Wahrheit,” some clarifications of another piece “Was sind Tropen?” from the same year as well as his short discussions of two other essays from 1790. All of these can be found in this splendid new translation. Of special interest in this regard for the student of philosophy is Murray’s failure to include Maimon’s criticism of Wolff’s definition of truth.
Whereas such are the omissions of the Murray translation, this beautifully produced 2018 translation omits—understandably, of course—Murray’s own “Concluding Chapter” in which he dutifully observes that despite the prejudices that Maimon as a Jew would have encountered there was no overarching reason why he had to live and die in poverty. As we know, one of his early heroes, Spinoza, did not find it beneath himself to earn a living working with his hands.
Melamed and Socher, the editors of the new Reitter translation, have added copious and helpful notes to the text throughout. They point out that many of the tales, incidents, figures, and quotations seem so incredible that a reader may conclude they are either fictitious or at least exaggerations. Yet, in every instance that could be verified Maimon’s accounts check out (xvi). They correctly point out that they documented this corroboration in their notes, thereby making this translation additionally valuable.
A significant addition to this translation is, of course, the editors’ essay, as mentioned, but also yet another essay, an “Afterword” entitled “Maimon’s Philosophical Itinerary” by Gideon Freudenthal, himself the editor of a collection of essays on Maimon’s thought.
The translation is accompanied by a thorough index and a nice bibliography for those who wish to learn more about both Maimon as an individual and as a thinker.
In conclusion, whereas the much earlier Murray translation particularly in its 2001 incarnation can still prove useful particularly to the initiate, the Reitter translation, given its completeness, accompanying materials, that it hews more closely to the text, will be preferable to those looking for those qualities.
 This, at least, is Maimon’s account. In his letter of 7 April 1789 to Kant, Herz writes that Maimon asked him to write such a letter (Ak 11: 14).
In his WS 1935-36 lecture course on Kant, Heidegger remarks that every philosopher must attempt the impossible task of leaping over his own shadow. In his excellent book Heidegger’s Shadow: Kant, Husserl, and the Transcendental Turn, Chad Engelland persuasively argues that Heidegger’s shadow is transcendental philosophy. Transcendental philosophy, and in particular Heidegger’s Husserlian reading of Kant, serves as a necessary entry point into Heidegger’s thinking, and the unity of Heidegger’s thought between his two masterworks—Being and Time and the Contributions to Philosophy (of the Event)—must be understood in terms of Heidegger’s struggles to free himself of the limitations of the transcendental tradition. A recurring theme of Engelland’s discussion is the “problem of motivation,” that is, the problem of explaining what motivates the turn from mundane experience toward the transcendental “experience of experience” (2). On Engelland’s reading, Heidegger grows dissatisfied with the “Cartesian” appeal to the authenticity of the researcher as a motivation for the transcendental turn, turning in his work of the 30s to an account of the “fundamental dispositions” that motivate philosophy.
There is much to applaud in Engelland’s treatment. Particularly welcome is Engelland’s suggestion that mining the transcendental origins of Heidegger’s thinking may not only resolve stand-offs in the literature on the abiding topic of Heidegger’s long career, but also help us to identify and fill the aporias in Heidegger’s own thinking and thus “find ourselves working as transcendental phenomenologists in the Heideggerian tradition” (4). To this end, Engelland closes the book with some critical reflections on the limitations of Heidegger’s own approach and the promise for creative appropriation of his thought in the future. In the same spirit, after briefly summarizing the central chapters of the book, I will suggest some directions in which I would like to see more philosophical development of some of the positive proposals Engelland puts forward.
After an introductory chapter that situates Engelland’s reading in relation to contemporary Heidegger scholarship and raises the problem of motivation, Engelland traces Heidegger’s development from the “casting” of the shadow in Being and Time (Chapter 1) and Kant and the Problem of Metaphysics (Chapter 2) to his attempts to leap over the shadow in the “revised Kant book” of 1935-36 (Chapter 3) and the Contributions (Chapter 4). A closing chapter reflects upon both the merits and limits of what Engelland calls Heidegger’s ‘affective transcendentalism’.
Engelland begins Chapter 1 by arguing that commentators have failed to distinguish two questions that the Being and Time project seeks to answer: the “preparatory [question] about the timely openness of Dasein” and the “fundamental [question] about the temporal reciprocity of that openness and being” (30). The preparatory question is taken up in the extant part of Being and Time, whereas the fundamental question would have been addressed in the unpublished third division. Engelland claims that Heidegger came to recognize that his transcendental approach to the preparatory question was a necessary, if misleading and transitional, path to his later attempts to answer the fundamental question, which “is not itself adequately stated in transcendental terms” (30). Chapter 1 also offers an interpretation of the “destruction of the history of ontology” envisaged for the second part of the book. Engelland presents the destruction as a corrective to two prejudices: the “logical prejudice” that locates the locus of truth in the judgment and the “mathematical prejudice” that interprets all beings as on-hand (vorhanden) (51-4).
Chapter 2 begins with a helpful tour of the development of Heidegger’s reading of Kant: “In four phases and with reference to Husserl, Heidegger interpreted Kant as first falling short of phenomenology, then approaching phenomenology, then advancing phenomenology, and finally recovering phenomenology” (84). Engelland then argues that Heidegger reads Kant as a “phenomenological collaborator” who “glimpsed that intentionality can happen thanks to the transcendence engendered by the ecstatic-horizonal bringing forth of timeliness” (105). Engelland suggests that we who are working as transcendental phenomenologists today should follow Heidegger’s lead in “returning judgment to givenness” by disclosing “the transcendental ground that makes judgment possible” (105). What is most novel and perhaps unusual about Engelland’s reading is his claim that Heidegger’s reading of Leibniz is the key to understanding the Kantbuch (see Golob’s review for criticism of this claim).
There are two significant omissions in Engelland’s otherwise careful and interesting discussion of the Kantbuch. The first is a lack of any significant discussion of Husserl’s attitude toward Kant. Engelland claims that by Being and Time and especially in the Kantbuch, “[f]or Heidegger, Husserl has been superseded by the phenomenological Kant he made visible” (75). I think a case can be made that Husserl is drawn to precisely that aspect of Kant’s critical philosophy that Heidegger considers the “central core” of the first Critique (KPM 63): the doctrine of the schematism and the transcendental imagination (see Kinkaid, “Phenomenology, Idealism, and the Legacy of Kant”). A thorough account of Husserl’s relation to Kant is surely outside the scope of Engelland’s specific concerns, but it would, I suggest, be important for a full accounting of how new work in transcendental phenomenology should proceed—and in particular, whether and to what extent there is a need to “supersede” Husserl. The second omission is the lack of discussion of the Marburg neo-Kantian reading of Kant. Engelland mentions the contrast between the constructivist tendencies of the neo-Kantians and the “genuine empiricism” that Heidegger adapts from Husserl (71), but another striking feature of the Marburg interpretation that puts it at complete odds with Heidegger’s phenomenological interpretation is the claim that “‘intuition’ no longer remains a cognitive factor which stands across from or is opposed to thinking […] It is thinking […]” (Natorp, “Kant and the Marburg School,” 186). These gaps could be filled, I suggest, by reading the Kantbuch more closely in conjunction with the WS 1927-28 lectures Phenomenological Interpretation of Kant’s Critique of Pure Reason.
In Chapter 3 Engelland examines Heidegger’s revised interpretation of Kant in his WS 1935-36 lectures, which are published as What Is a Thing? Toward Kant’s Doctrine of the Transcendental Principles. This revised reading focuses on the Analytic of Principles, which Heidegger reads as uncovering the “‘context’ (Zusammenhang) in which we can encounter and know things that are genuinely other than ourselves” (148). Heidegger interprets the “context” uncovered by the principles as the “open” or “between” in which intelligibility happens. Though he sees Kant as anticipating this important concept of his Contributions, Heidegger is also critical: “The subjective starting point and the exclusive interest in objectivity mean that, while Kant illumines the open between in which alone judgments are possible, he does not fathom that the open in fact allows humans to be themselves” (149). A more adequate account of the “open between,” Engelland suggests, requires a recognition of the historical and affective character of the context of experience, as well as of its self-concealing nature: “Put in the poetic terms of Heidegger’s later philosophy, we can say that Kant glimpsed world, but missing history, he could not fathom earth” (157-8).
Chapter 4 explores how Heidegger’s being-historical thinking in the Contributions answers the question of what motivates philosophy. In the “first beginning,” philosophy was motivated by the fundamental disposition (Grundstimmung) of wonder, but “[c]uriously, wonder carries within itself the seeds of its own dissolution” (181). This is because, by disclosing entities, wonder covers over the self-withdrawing space or clearing in which entities come to presence. Heidegger thus calls for an “other beginning” motivated by a fundamental disposition comprised of terror, awe, intimating, and reservedness (192-3). Heidegger’s narrative about the history of being, Engelland explains, is his attempt to awaken the fundamental disposition that discloses the “between” that “is richer than transcendental philosophy could fathom” (198).
In the closing chapter Engelland praises Heidegger for his “post-subjective” “affective transcendentalism” while leveling three criticisms. First, Engelland argues that Heidegger is a mere theoretician rather than a philosopher. By this Engelland means that Heidegger is concerned throughout his career solely with the transcendental theme of the grounds of experience, rather than with questions concerning the examined life. One upshot of this limitation, Engelland argues, is that Heidegger’s many personal failings are irrelevant to the interpretation of his thought. Second, Engelland finds Heidegger’s narrative about the history of being to be dogmatic and unnecessary to motivate transcendental philosophy. Pointing to his own earlier work on ostension, Engelland suggests that “the manifestation of the body in ostensive acts or the difference in presentation between an actor on stage and in real life” may function like Heidegger’s famous description of tool breakdown to motivate reflection on “the play of presence and absence at work in all our experience” (238). Third, Engelland finds Heidegger’s later tendency to speak of the clearing in anthropomorphic terms unnecessarily mystifying.
Having completed a summary of the rich contents of Engelland’s book, let me now turn to some criticisms, requests for clarification, and directions for future research into the promise of transcendental phenomenology in a Heideggerian style. I wholeheartedly agree with Engelland concerning the continued philosophical significance of transcendental phenomenology, but I think this significance comes out most forcefully when emphasis is placed on the relationship between transcendental phenomenology and metaphysics. As I read Being and Time, Heidegger is centrally concerned with what makes a priori knowledge—in particular the a priori sciences that Husserl calls ‘formal’ and ‘regional’ or ‘material’ ontology—possible. Consider how Heidegger describes his inquiry into being and its meaning:
The question of being aims therefore at ascertaining the a priori conditions not only for the possibility of the sciences which examine entities as entities of such and such a type […] but also for the possibility of those ontologies themselves which are prior to the ontical sciences and provide their foundation. Basically, all ontology, no matter how rich and firmly compacted a system of categories it has at its disposal, remains blind and perverted from its ownmost aim, if it has not first adequately clarified the meaning of being, and conceived this clarification as its fundamental task. (BT 31)
On the one hand, an inquiry into being involves the development of regional ontologies, i.e., accounts of the natures or essences of entities that fall into highly natural kinds and comprise the subject matters of the natural, mathematical, and social sciences. The central question of Being and Time, however, is the question of how that is possible—how ontological knowledge is possible. Answering this deeper question—the question of the meaning of being—requires an ontology of the ontological questioner, i.e., a “fundamental ontology.” Similarly, Heidegger reads the first Critique as “laying […] the ground for metaphysics” through an “ontological analytic of the finite essence of human beings” (KPM 1).
One interesting upshot of reading Being and Time as an account of how a priori knowledge is possible is that it sheds light on Heidegger’s notion of the clearing (die Lichtung). Die Lichtung is clearly meant (in Being and Time) to have resonances of Descartes’s lumen naturale and Augustinian divine illumination. (See Capobianco, Engaging Heidegger, Chapter 5 for a discussion of Heidegger’s shift away from understanding die Lichtung in terms of light.) Both of these concepts are meant to explain how a priori knowledge is possible, and both appeal to a divine guarantee of that knowledge. For Heidegger, “[t]o say that it is ‘illuminated’ means that as being-in-the-world it is cleared in itself, not through any other entity, but in such a way that it is itself the clearing (BT 171). Heidegger’s suggestion here seems to be that skepticism about a priori knowledge is put to rest by an adequate ontology of Dasein. This is an intriguing suggestion, which would require much more space to develop in a plausible way than I have here. This way of understanding Heidegger’s transcendental aspirations, though, has a number of ramifications.
First, it would allow us to make a powerful case for the continued philosophical relevance of transcendental phenomenology. In recent years there has been a surge in interest within analytic philosophy in metametaphysical questions about the substantivity and methodology of metaphysics. One important question concerns modal epistemology: metaphysicians often claim knowledge of possibility, impossibility, necessity, and essence, and there is a growing body of literature on how such knowledge is possible (see Tahko, Chapter 7 for a survey). Husserl and Heidegger’s writings are also rife with claims to modal knowledge, and I suggest a central task of both of their brands of phenomenology is to vindicate such claims. If this is right, it opens up room for a productive discussion between transcendental phenomenologists and analytic metaphysicians.
Second, this reading of the role of transcendental philosophy has the advantage of answering Engelland’s “problem of motivation.” Metaphysics has long between the target of suspicion and abuse by Humeans and Carnapians, giving the likes of Kant and David Lewis plenty of motivation for defending it (albeit in very different ways). Indeed, this reading explains Heidegger’s attraction to Kant, whose primary goal in the first Critique and Prolegomena was to put metaphysics on the secure path of a science. It is suggestive that Husserl explicitly identifies the subject matter of material ontology with synthetic a priori truths. This reading raises an important interpretive question: if Husserl and Heidegger are, like Kant, interested in putting metaphysics on the secure path of a science, do they also follow him in holding that the “proud name of an ontology […] must give way to the modest one of a mere analytic of the pure understanding” (A247/B303)?
I agree with Engelland, then, in giving pride of place to the transcendental aspects of Heidegger’s thought, but I think a shift in emphasis toward the connection between transcendental philosophy and metaphysics would bring out its most promising aspects. This is not to say that Engelland doesn’t recognize this thread of Heidegger’s thought at all; he repeatedly and approvingly cites, for example, Heidegger’s praise of Husserl’s non-constructive, intuitive conception of the a priori (BT 75n). The importance of Heidegger’s metametaphysical project is obscured, however, by a lack of clarity about the meaning of some of Heidegger’s terminology, especially Sein.
In the introductory chapter, Engelland discusses the debate between Thomas Sheehan and Richard Capobianco over the topic of Heidegger’s Seinsfrage: “for Sheehan, the lasting topic is the finitude of human existence as that which makes meaning possible; for Capobianco, the lasting topic is the manifestation of being” (6). Though Engelland does not endorse either position outright, he does seem to foreclose an interpretation on which Sein means, well, being. In Being and Time and surrounding works, Heidegger distinguishes the following senses of ‘being’: that-being, essence, and such-being. On my reading, the early Heidegger uses ‘being’ in a wholly traditional sense; where he disagrees with the tradition is in his substantive critiques of previous category schemes and accounts of the essence of the human person. Relying on an interpretation on which talk of being is really talk about meaning or manifestation, I submit, covers up the promising connection between Heidegger’s transcendentalism and metaphysics.
Getting clearer on what ‘being’ means would also substantially enrich Engelland’s discussion of realism. In the final chapter, Engelland criticizes Taylor Carman’s view that Heidegger is an ontic realist and an ontological idealist. Carman defines ‘ontic realism’ as “the claim that occurrent entities exist and have a determinate spatiotemporal structure independently of us and our understanding of them” (Heidegger’s Analytic, 157). Engelland accepts ontic realism but rejects ontological idealism, the claim that being depends on Dasein:
Yes, “there is” no being independent of Dasein, but that does not make being into a projection of Dasein; rather Dasein only is thanks to the affectivity of being […] Realism about entities entails realism about the context for interpretation. The meaning of being is not some thing independent of entities; it is the domain in which we meet with them. The domain and the entities can be distinguished but not separated
Engelland here alludes to an infamous passage that has been enlisted in support of two ways of interpreting Being and Time: (1) interpretations on which Sein means Sinn and (2) Blattner’s temporal idealist interpretation.
Of course only as long as Dasein is […] ‘is there’ [gibt es] being. When Dasein does not exist, ‘independence’ ‘is’ not either, nor ‘is’ the ‘in-itself’. In such a case this sort of thing can be neither understood nor not understood. In such a case even entities within-the-world can neither be discovered nor lie hidden. In such a case it cannot be said that entities are, nor can it be said that they are not. But now, as long as there is an understanding of being and therefore an understanding of presence-at-hand, it can be said that in this case entities will still continue to be. (BT 255)
Engelland’s passing endorsement of a realist reading would benefit from dwelling longer on this puzzling passage. If I’m right that ‘being’ means that-being, essence, and such-being, it’s hard to see how this passage is even compatible with ontic realism. One strategy for taking the anti-realist bite out of the passage is suggested by Sacha Golob: “it should be read with the stress on the phrase ‘“gibt es’ Sein’” (Freedom, Concepts and Normativity, 177). In other words, Heidegger is making a substantive claim about the conditions for having being given. That is, he is gesturing toward an analysis of how a priori ontological knowledge, understood on the model of Husserl’s “genuine empiricism,” is possible (see Kinkaid, “Phenomenology, Idealism, and the Legacy of Kant,” 609-11).
In general, I’d like to hear more about how Engelland understands the relations between being, the meaning of being, and the domain of intelligibility. I’d like to hear more, too, about how he understands Heidegger’s praise of idealism in Being and Time: “If what the term ‘idealism’ says, amounts to the understanding that being can never be explained by entities but is already that which is ‘transcendental’ for every entity, then idealism affords the only correct possibility for a philosophical problematic” (BT 251). I agree with Engelland that Heidegger is a realist, but absent clarification about how he understands ‘realism’, ‘idealism’, and ‘being’, it’s not clear to me what this agreement amounts to. Is Heidegger a metaphysical realist, as Lafont and Carman deny he is (see Lafont, “Hermeneutics,” 269 and Carman, Heidegger’s Analytic, 166)? How does his position relate to Husserl’s brand of transcendental idealism or analytic anti-realists like Hilary Putnam? Is there any interesting sense in which Heidegger is a relativist (see Lafont, “Hermeneutics” versus Golob, “Was Heidegger a Relativist?” and McManus, “Heidegger and the Supposition of a Single, Objective World”)? A full-blown defense of a realist interpretation of Heidegger would need to answer these and other questions.
As a reader sympathetic to Heidegger’s Being and Time project, I find myself unpersuaded of the need to make the “post-subjective turn” Engelland praises. Similarly, Golob urges Engelland to take up a more critical stance with respect to Heidegger’s claims about the open: “What exactly is this deeper sense that the tradition has missed?” (review of Heidegger’s Shadow). As I read it, Being and Time is already as “post-subjective” as we need to get. That is, Being and Time articulates a compelling picture of human persons as constitutively dependent on a holistic and historically contingent network of social kinds, roles, and institutions. As Engelland notes, Heidegger criticizes Husserl in his SS 1925 lectures for a failure to clarify the mode of being of the subject (33). Doing so requires an analysis of the structure of being-in-the-world. Now the world, understood as a referential totality of significance, stands in interesting relations of dependence with Dasein. On the one hand, there clearly would not be a world, in Heidegger’s sense of the word, without Dasein. But the world also has a kind of independence from Dasein. Consider an economy, for instance. Economies depend for their existence and nature on human beings, but once established, they take on a life of their own. Economic facts have a kind of objectivity, which is why social scientists can be wrong about or discover economic facts and I cannot through sheer force of will increase the balance of my bank account (though willing a decrease is no trouble at all). Furthermore, the existential possibilities for being a self available to a person depend on a world: what it is to be a stockbroker or an economist, say, depends on the existence and nature of economies. Finally, what existential possibilities are open to me is a historical matter: “I cannot now be a samurai since the necessary web of goals, tools and dispositions of other agents no longer exist” (Golob, Freedom, Concepts and Normativity, 217).
What is missing in this account? Engelland suggests that this early account places too much emphasis on projection at the expense of thrownness, is too ahistorical, and misses the phenomenon Heidegger calls ‘earth’. I can’t evaluate each of these charges in detail here, but one point worth noting is the importance of a kind of historical reflection in the early work. Ontology is supposed to be guided by our “vague understanding of being,” but that understanding is “infiltrated with traditional theories and opinions about being” (BT 25). Rooting out the distortive effects of this infiltration, I suggest, requires not only a destruction of the history of ontology (which Engelland skillfully discusses in Chapter 1), but also attention to non-philosophical ways in which Dasein expresses itself. Think here of Heidegger’s early interests in Paul and Augustine, his remarks about ethnology and myth (BT 76 and the review of Cassirer’s Mythical Thought), the fable of Cura in BT §42, and the analysis of the existential content of the concept of original sin (BT 354n and “Phenomenology and Theology”). This element of Heidegger’s method has both interpretive and philosophical significance. On the one hand, interpreters have long worried that Being and Time is, as Karl Löwith claimed, a “disguised theology,” which has been taken to undermine its transcendental ambitions (see Kisiel, Genesis, 423 and Philipse, Heidegger’s Philosophy of Being). On the other hand, the suggestion that transcendental philosophy needs this kind of historical corrective is a ripe topic for future research.
Heidegger’s later affective and historical thought is supposed to be a deepening of “the phenomenological task […] to undermine prejudice and recover the breadth of experience” (224). We need Heidegger’s later thought today, Engelland argues, because “[t]he contemporary intellectual landscape remains dominated by the mathematical prejudice” (207). I have two worries about the claim that the contemporary intellectual landscape is dominated by this prejudice. First, the contemporary intellectual landscape is not as monolithic as Engelland’s comment suggests, and I would at least like to see some representative examples of the mathematical prejudice from contemporary philosophy. Second, the mathematical prejudice seems to pick out two distinct worries, the conflation of which, I suggest, creates an illusion of more continuity between Heidegger’s early and late work than is really there. On the one hand, the mathematical prejudice may be the tendency to interpret all entities, including artifacts and persons, as on-hand. More needs to be said about what Vorhandenheit means (see McManus, Measure of Truth, 53-6 for a discussion of some interpretive difficulties); even assuming we have a firm grasp on the concept, what resistance to the mathematical prejudice in this first sense requires is a more sophisticated ontology—one that does justice not only to natural kinds but also social kinds. On the other hand, the mathematical prejudice may be the tendency to interpret nature as something to be mastered, to overlook the meaning of ordinary objects, and so on. On the first reading, the mathematical prejudice is primarily a theoretical error; on the second, it’s an evaluative error. Now Heidegger certainly sees some connection between these two errors, but that connection surely falls short of entailment. Moreover, it seems to me that Heidegger’s attempts to awaken a new fundamental disposition serve primarily to combat the second kind of error. If this is right, though, it is highly misleading to represent Heidegger’s entire career of thought as answering one question, the Seinsfrage.
This last suggestion surely contradicts Heidegger’s own pronouncements about the path of his thought. It seems to me, however, that commentators need to balance two, perhaps competing, hermeneutic principles when interpreting Heidegger’s staggering body of work. Interpretations like Engelland’s and Sheehan’s have the merit of respecting Heidegger’s claims to continuity, while my interpretation runs the risk of being uncharitable by accusing Heidegger of changing the subject while misleadingly calling it by the same name. Nevertheless, it seems to me that Heidegger’s attempt to bring experience to greater givenness is serving very different ends in the early and late work: in the early work, to show how ontology is possible, and in the late work, to evoke a new fundamental disposition in the face of the threat of nihilism. If this is right, I remain unconvinced that we need to follow Heidegger’s way in order to get the most out of the transcendental elements of his early thought.
These worries and requests for clarification should not be taken to detract from what Engelland has accomplished in Heidegger’s Shadow. The book is clearly written and carefully researched, drawing on an enormous swath of Heidegger’s Gesamtausgabe. Like Engelland, I believe the tradition of transcendental phenomenology contains philosophical riches that are yet to be fully mined; the foregoing challenges come from someone who, like Engelland, stands in Heidegger’s shadow but seeks to go beyond him. While my assessment of what is most worth preserving in Heidegger’s thought surely differs from Engelland’s, he has done a great service to scholarship by attempting the daunting task of motivating a way into Heidegger’s huge body of at once fascinating and frustrating thought.
Capobianco, Richard M. 2011. Engaging Heidegger. Toronto: University of Toronto Press.
Carman, Taylor. 2007. Heidegger’s Analytic: Interpretation, Discourse and Authenticity in Being and Time. Cambridge: Cambridge University Press.
Engelland, Chad. 2017. Heidegger’s Shadow: Kant, Husserl, and the Transcendental Turn. New York: Routledge.
Golob, Sacha. 2014. Heidegger on Freedom, Concepts and Normativity. Cambridge: Cambridge University Press.
Golob, Sacha. 2017. Review of Heidegger’s Shadow: Kant, Husserl, and the Transcendental Turn by Chad Engelland, Notre Dame Philosophical Reviews: https://ndpr.nd.edu/news/heideggers-shadow-kant-husserl-and-the-transcendental-turn/.
Golob, Sacha. 2019. “Was Heidegger a Relativist?” In The Emergence of Relativism: German Thought from the Enlightenment to National Socialism, edited by Martin Kusch, Katherina Kinzel, Johannes Steizinger, and Niels Wildschut, 181-95. New York: Routledge.
Heidegger, Martin. 1962. Being and Time [BT]. Translated by John Macquarrie and Edward Robinson. Oxford: Blackwell Publishers Ltd.
Heidegger, Martin. 1997. Kant and the Problem of Metaphysics [KPM]. Translated by Richard Taft. Bloomington: Indiana University Press.
Heidegger, Martin. 1998. “Phenomenology and Theology.” Translated by James G. Hart and John C. Maraldo. In Pathmarks, edited by William McNeill, 39-62. Cambridge: Cambridge University Press.
Kant, Immanuel. 1998. Critique of Pure Reason. Translated and edited by Paul Guyer and Allen W. Wood. Cambridge: Cambridge University Press.
Kinkaid, James. 2019. “Phenomenology, Idealism, and the Legacy of Kant.” British Journal for the History of Philosophy 27: (3): 593-614.
Kisiel, Theodore. 1993. The Genesis of Heidegger’s Being and Time. Berkeley: University of California Press.
Lafont, Cristina. 2005. “Hermeneutics.” In A Companion to Heidegger, edited by Hubert Dreyfus and Mark Wrathall, 265-84. Malden: Blackwell Publishing Ltd.
McManus, Denis. 2012. Heidegger and the Measure of Truth. Oxford: Oxford University Press.
McManus, Denis. 2012. “Heidegger and the Supposition of a Single, Objective World.” European Journal of Philosophy 23 (2): 195-220.
Natorp, Paul. 2015. “Kant and the Marburg School.” In The Neo-Kantian Reader, edited by Sebastian Luft, 180-97. New York: Routledge.
Philipse, Herman. 1998. Heidegger’s Philosophy of Being: A Critical Interpretation. Princeton: Princeton University Press.
Tahko, Tuomas E. 2015. An Introduction to Metametaphysics. Cambridge: Cambridge University Press.
 Parenthetical citations refer to Engelland, Heidegger’s Shadow unless indicated otherwise.
 Thanks to Dan Dahlstrom, Emma Jerndal, and Eden Kinkaid for helpful comments and discussion.
For over a decade, Sebastian Luft has contributed to important research on the philosophy of Ernst Cassirer and is currently playing a crucial role in bridging recent Cassirer scholarship beyond the Analytic-Continental-Divide. His new book, based on his earlier habilitation thesis, The Space of Culture is a comprehensive study of the so-called Marburg School of Neo-Kantianism; it follows both historical and systematical intentions with respect to elucidating current philosophical scholars’ views on the ambitions of this school’s general idea of a philosophy of culture and connects this idea to contemporary research. The self-declared center and peak of the book relates to the philosophy of Ernst Cassirer, the last and, in Luft’s opinion as well as many others, most important representative of the Marburg School. Luft’s goal, hence, alongside others, should be seen as an important step to push forward the so called “Cassirer-renaissance”, a project that has been taken on by Donald Philipp Verene and his student John Michael Krois in the late seventies and carried out by many[i] as an international and collective endeavour that has not lost momentum since.
Against this background, I will address two main questions in Luft’s book: (1) does it succeed in justifying the validity of the idea of a “space of culture”, and (2) does it succeed in contrasting this idea to Sellars’ idea of a “space of reasons” and hence to show the current relevance of such a philosophy of culture?
The book is divided into six chapters: an introduction, a chapter about Hermann Cohen, one about Paul Natorp, one about Ernst Cassirer, one dedicated to metaphilosophical discussions and a conclusion. The overall split into two parts, the first containing the introduction plus the chapters about Cohen and Natorp presenting the basic position of the Marburg School, the second containing an analysis of Cassirer’s philosophy and its actuality, makes it formally clear that Luft’s overall aim is to defend Cassirer’s transcendental philosophy starting from his teachers’ transformation of Kant’s philosophy into a philosophy of culture. Because of the strong identity of form and content in the conception of Luft’s book and the many, sometimes surprising, and always original side remarks in the discussion, I will comment chapter by chapter and sometimes go into significant detail where it often seems, at first sight, not obviously necessary.
The introduction already sets out everything that Luft wants to show in a systematic respect: first, to demonstrate that a philosophy of culture is a meaningful and “valid project” (p. 1), and second, to show that it has been “carried out most successfully by Ernst Cassirer” (ibid.). Though the emphasis lies on those systematic aspects, they cannot be defended apart from a genealogical approach concerning the Marburg School itself as well as its reception. Following the self-image of this school as seen by its founders Cohen and Natorp, and the expectation they obviously had towards their most promising student Cassirer, there might follow a simple equation that would identify Cassirer right away with Marburg, and hence with Neo-Kantianism. On the contrary, reading Cassirer nowadays and noting the divide between research on Neo-Kantianism on the one hand, and Cassirer scholarship on the other, it seems that “one cannot but conclude that Cassirer is not (or no longer) a Neo-Kantian or a member of the Marburg School” (p. 18). Luft challenges both views that Cassirer simply is a Neo-Kantian or is no longer a Neo-Kantian by pointing out an important desideratum: there exists no study that places Cassirer legitimately within the common core project of Neo-Kantianism, which is the project of a philosophy of culture. The originality of Luft’s study lies exactly in this approach, showing that “the Marburg School can neither be adequately appreciated without Cassirer; nor can Cassirer be fully understood in his intentions, without viewing him as deeply rooted in the Marburg School” (p. 19). Anticipating the result, I, already here, at this early juncture would like to state that Luft succeeds in defending this thesis. Nevertheless, I will focus on some problematic claims within Luft’s line of argumentation that finally should lead to his view. According to Luft, “culture” is the neo-kantian “operative term” (p. 3) of the project of a philosophy of culture that “has reflected on the path from Kant to Hegel and takes the best of both, while having undergone the transition from Kant to German Idealism to Positivism” (ibid.). Though it seems plausible to establish a connection between Positivism and Cohen’s alleged scientism, one would ask how a position, informed by Hegel and the thought of German Idealism, could possibly come up with such a scientistic reading of Kant’s Critique as presented by Cohen? Luft answers twofoldly by (1) reading Kant through the eyes of Sellars and by (2) connecting the methodology of Neo-Kantianism to Kant and to Hegel. Inhabiting a space of culture, hence, for Luft means that by reflecting on the space of reasons, i.e. the project of a Critique of Pure Reason, we become essentially both citizens and rulers of this space. Whilst this idea might be in line with Kantian orthodoxy, one might still object that Sellars hardly stays within this conception of two realms as he is inclined to naturalism and the primacy of the “scientific image of man”.[ii] Against this, the claim that an extension of the space of reasons to a space of culture is motivated by Hegel’s introduction of objective spirit, just without the idea of absolute spirit, is rather adequate, though Cassirer’s metaphysics of the symbolic forms can again give rise to the idea of philosophy as absolute spirit.[iii] Regardless of these details, it is nonetheless correct to connect Hegel’s idea of objective spirit to the method of Neo-Kantianism, to the analytic method taken from Kant’s Prolegomena: to subject culture to critique means to first describe culture as it is and then to regressively analyse the normativity of each cultural form that had been found and thus to extent the space of reasons to a space of culture. With this strategy one should escape the stranglehold of either defining culture a priori (as e.g. philosophy, hence as “high culture”), an objection Luft anticipates from the Cultural Studies that point out the plurality of cultures[iv] (cf. p. 2), or as plainly empirical as suggested by modern anthropology (cf. ibid.), which would lead, at least from a philosophical point of view, to the problem of relativism. So, whilst the transition from an overly static apriorism to a dynamised transcendental philosophy of culture can be achieved with this shift in focus on Kant’s own methodology, Hegel’s stance that “the whole is the truth” should help us to avoid relativism, because Luft sees in it a forerunner to Cassirer’s alleged anti-hierarchical pluralism, “where each form [of culture] has its legitimate position in the general space of culture” (p. 5). But here lies a deep problem of Luft’s reading, both of Hegel and of Cassirer: Firstly, Hegel’s forms of consciousness evolve towards absolute spirit, which eliminates any attempt to reconcile them in a pluralistic manner, where each form of spirit has its own right retrospectively. Then, if I understand Luft correctly, he wants to solve the problem of relativism with the following argument (cf. pp. 13-14):
(P1) Forms of consciousness are forms of symbolic formation.
(P2) Thoses formations are phenomenologically found as facts of culture.
(P3) Each one’s validity is proven by analysing their internal, functional logics.
(P4) The whole is the truth.
(P5) The whole is the forms’ pluralistic coexistence without an absolute standpoint.
(C1) Without an absolute standpoint the internal logics do not compete.
(C2) Pluralism is true.
Thus, according to Luft, Cassirer’s Philosophy of Symbolic Forms should be interpreted as a “complementarism” (p. 14), in which the plurality of cultural descriptions is seen as horizontal, not vertical, complementaristic instead of competitive. Though I will come back later to this crucial point, one can already state here that the complementaristic view comes with two major objections that are both of transcendental nature. First, one might ask how the break between myth and logos would phenomenologically be best described and how at all it is possible if forms of consciousness do not practically rival with each other. Although Luft recognises a disruption between myth and all other symbolic forms, he does not discuss at this point Cassirer’s thought that “in the course of its development every basic cultural form tends to represent itself not as a part but as the whole, laying claim to an absolute and not merely relative validity, not contenting itself with its special sphere, but seeking to imprint its own characteristic stamp on the whole realm of being and the whole life of the spirit.”[v] Secondly, one might ask how the problem of relativism at all could arise, if the symbolic forms of mythical thinking and knowledge are in no competition whatsoever. As this is the crux of Luft’s interpretation of Cassirer, I will drop this point for the moment and show where the book succeeds: by reconstructing the idea of a philosophy of culture as a common project of Cohen, Natorp, and Cassirer.
The chapter about the philosophy of Hermann Cohen makes it very clear right from the beginning to what extent Luft’s ambitions are of purely systematical character, and to what extent those ambitions need to be historically informed. Luft wants to take the project of a Neo-Kantian philosophy of culture out of its historical context and keep only its best elements that we still today can benefit from. To drop other elements that are of historical importance is especially justified, because Neo-Kantianism was a serious propaganda force during the First World War and could no longer convince the youth of the Weimar Republic to be the standpoint of reason. This disappointment of the youth, hence, is important to understand the demise of Neo-Kantianism. On the other hand, the idea of a philosophy of culture itself, to look at actual culture and judge it by its rational ought “even where it seems there is none” (p. 33), is neither overly idealistic nor historical, but plainly Kantian. Going back to the transcendental method for Luft is “the key to understanding everything else” (p. 28) in the school of Marburg Neo-Kantianism. Cohen then applies Kant’s analytic method from the Prolegomena to Kant’s own writings in order to establish his interpretation of the Kantian corpus. He could do so legitimately, because Kant himself regarded the synthetic and analytic methods as equal. Luft concludes that Cohen was right to choose freely and hereby, besides already using the reconstructive method that became so important for Natorp, anticipated the idea of a Problemgeschichte that one is rather prone to connect to Wilhelm Windelband, Ernst Cassirer, Nikolai Hartmann, Hans-Georg Gadamer or Hans Blumenberg. This observation, though it is evident to place the idea of a Problemgeschichte within the movement of (Baden and Marburg) Neo-Kantianism, demonstrates brilliantly Luft’s ambition to interlink systematical and historical theses to gain new insights: To interpret a classical author, for Cohen, means “an application to one’s own understanding and one’s own time” (p. 43). As a result, Cohen clearly sees that the Critique of Pure Reason is an expression of the Newtonian worldview[vi] which is why he assumes that philosophy, instead of being metaphysics, has to be a theory of existing scientific knowledge. And because scientific knowledge is the most advanced form of knowledge when it comes to objectivity, science has to be seen as “the peak of all cultural activities” (p. 48). Theorizing aesthetics, morality, history, literature and so on, hence, can only be done scientifically. This clearly shows that Cohen was in no way ignorant of other forms of culture than science and in this bad sense scientistic. Rather he, i.e. Cohen, saw philosophy as “the reconstruction of culture in all its directions from out of this constant factor of science” (p. 60). Although throughout Cohen’s writings the idea of a static apriori had shifted to a genetic one, it is still a strict apriori view on all forms of culture that ultimately leads Luft to dismiss Cohen’s project where it aims at applying the same method to all cultural expressions and becomes “an implausible endeavour” (p. 73). Finally, Luft also rightly points out that another essential key to understanding Neo-Kantianism as a common project of a philosophy of culture is the journal LOGOS. Internationale Zeitschrift für Philosophie der Kultur as it existed between 1910 and 1933 (superseded by Zeitschrift für deutsche Kulturphilosophie and since 1994 again LOGOS). With such figures as Heinrich Rickert and Wilhelm Windelband (Baden School), but also Georg Simmel, Benedetto Croce, Ernst Troeltsch, and Edmund Husserl (to name but a few) already contributing to its first volume, it becomes plainly visible that Neo-Kantianism’s “defining moment” (p. 30) was the problem of contemporary modern culture and the problem of science being only one aspect of it. To conclude: Luft’s general findings here are firstly (1) that the reduction of the Marburg School to a theory of scientific experience is, though widely considered as being a truism, a “serious misreading” (p. 29). Secondly (2), beholding Cassirer’s famous phrase that “the critique of reason becomes the critique of culture”[vii] in the introduction to part one of The Philosophy of Symbolic Forms as stepping out of the Marburg School and distancing oneself from Cohen and Natorp “is egregiously mistaken” (p. 37). Luft convincingly makes the case for seeing Cassirer’s so often quoted words as a hommage to his teachers. Both these demonstrations are a highly original progress in research on Neo-Kantianism and especially on Cassirer.
Seen from the perspective that within Cassirer the Marburg method culminates, the philosophy of Paul Natorp is the necessary link between Cohen’s thought and Cassirer’s. Whilst Marburg Neo-Kantianism had its inception and representation to the outside with Cohen, Natorp was considered to be its “minister of the interior” (p. 78) and to represent the unity of the Marburg School. Luft nonetheless diagnoses what at first glance may appear heretic, but in fact is a rather subtle modification of Cohen’s method by Natorp taking up the inverse path to subjectivity in his writings on psychology. The overall achievement of this chapter on Natorp can be seen in Luft redefining, again, the standard view within the reception of Neo-Kantianism: for one thing the notion that Natorp was completely in line with Cohen and for another thing that Natorp was, as famously alleged by Hans-Georg Gadamer, a “method fanatic” (p. 82). To refute those views, it is first of all important to see that Natorp’s work has “a much more humanistic outlook on culture than Cohen’s” (p. 79) with publishing on the history of philosophy, logic, theory of science, pedagogy, psychology, and politics. Luft then demonstrates how Natorp implicitly criticises Cohen twice (cf. p. 81) by (1) underlining that the basic principle of thinking is relating and to deduce from this that the synthetic unity can only be created by a correlation, as well, by (2) not at all interlinking the transcendental method equally to science and to other forms of culture. From here, Natorp does not at all appear as a “method fanatic”, but rather as a methodological pluralist. Hence, by investigating subjectivity, Natorp does not depart from the Marburg method, but broadens it towards the “life of consciousness” (p. 83). As I will not go into further detail here, I will certainly state that Luft’s presentation of the whole of Natorp’s philosophy is illuminating, rich in detail, and with a special emphasis on Natorp’s last, largely unknown because unpublished, phase where he departs from Neo-Kantianism. Here, Natorp develops a general logic that follows three directions: (1) a theoretic, (2) a practic, and (3) a poietic one (cf. p. 107). It is this third direction of poiesis that Luft will connect to Cassirer’s notion of the symbol. But to make the case for Natorp, it seems worthy to me to further investigate his late philosophy and to connect it to the works of Heidegger and Schelling. This certainly goes far beyond the scope of Luft’s project, but he nonetheless shows his readers important desiderata that have not been addressed up until now.
The chapter on Ernst Cassirer exhibits Luft’s rationale right from the beginning: Besides multiple influences, such as Kant and Leibniz, the “bedrock” of Cassirer’s philosophy “remains the Marburg Method” (p. 119) and despite his innovations Cassirer stays within the movement of Neo-Kantianism. This new route in Cassirer scholarship follows a little and a big agenda (cf. p. 120), whereas the idea just expressed would be the little one and the big one, extending beyond, to demonstrate the nowadays importance of a critique of culture. Luft sees himself confronted with two problems concerning Cassirer: (1) His strength of writing a history of problems supposedly is also his weakness, because being “coolly distant from the subject matter” (p. 120) gives the impression of “hiding behind the authors” (ibid.) having “nothing to say on his own” (ibid.). (2) Along with this comes the reproach that current Cassirer scholarship takes the same path of hiding too much behind Cassirer without connecting the dots to contemporary philosophy. This diagnosis is especially true, because up until recently[viii] the conciliatory power of Cassirer’s thinking has not been of much use to bridging the Analytic-Continental-Divide in philosophy. To offer the contrary, to think with Cassirer beyond Marburg, Luft wants to introduce the idea of a symbolic formation of culture by “three unorthodox inroads” (p. 123): Firstly (1) by a symbolic reading of Natorp’s notion of poiesis, secondly (2) by undercutting Hegel by introducing mythical consciousness as a layer below sense-certainty, and thirdly (3) by reading Cassirer through the writings of Goethe. Whilst (2) and (3) can hardly be presented as unorthodox, but rather as commonplaces in contemporary Cassirer scholarship, there lies a true novelty in presenting the idea of the symbol by the late Natorp’s principle of poiesis. One might object that this unorthodoxy is unmotivated, because Arno Schubbach recently[ix] has delivered a comprehensive study on the genesis of the symbolic that is based on a until recently unpublished manuscript of Cassirer dating back to 1917. Against this, I still would defend Luft’s introduction of the symbolic by (1) as groundbreaking, because the late Natorp is, as said before, almost unknown, but still very important to Cassirer as one could derive easily from the fact that the second volume of The Philosophy of Symbolic Forms is dedicated to Natorp and with Cassirer positively commenting on Natorp’s late unpublished lectures. Now, for Natorp the principle of poiesis is life expressing itself in the form of meaning, poiesis is life or being and logos at the same time. And this view is just in line with one of Cassirer’s most central claims, namely the idea of symbolic pregnance, Cassirer’s claim that the given is already always meaningful. The only aspect that Luft misses out on here is an important shift from Cohen via Natorp through to Cassirer: whilst for Cohen reality is completely defined as law and at no point whatsoever measured from perception, but only from thought (cf. p. 52), the ideas of poiesis and symbol can reconcile life and thought and hence connect the symbolic to perception. For Cassirer too, meaning in scientific theories is largely detached from perceptual states, but the given and its symbolic expression throughout the development of different mythical, linguistic and scientific concept formations takes off at expressive perception where meaning and perceptual presence are at the start widely identical.[x] Leaving this aside, Luft then succeeds in pointing out another crucial drift away from Cohen and from Natorp by asking what status the idea of law has for symbolic forms, concluding that Cassirer will not take interest in the lawfulness of e.g. religious studies when it comes to the symbolic form of religion, but in those studies, viz. their results “themselves” (p. 130). Whereas I disagree with Luft that this leads to the conclusion that Cassirer does not search for unity anymore (cf. p. 131) at all – I would rather say that the concept of symbol is the unity of spirit in a functional manner –, the observation is right that Cassirer breaks with the “scientism” of his teachers and “opens the philosophy of culture to its true material” (p. 132), which leaves the philosopher with facta of culture instead of a factum of science. This extention of the Marburg method finally leads Cassirer beyond Cohen and Natorp to both of which a critique of primitive cultures was unthinkable (cf. p. 136).
The second path to introduce Cassirer’s philosophy of the symbolic through mythical consciousness is the most disputable, because Luft, here, evades entering scholarly literature too deeply, where in my point of view it is required. I will give some examples in the following. Luft beholds myth as being the lowest “rung” of symbolic forms and justifies this with reference to Cassirer’s allusion to Hegel (cf. p. 142) while seeing a “temporal order” (p. 143) at work here. This does not only go against Luft’s own intention to show that there is no hierarchical order whatsoever between symbolic forms, but also conflicts with the observation that especially from a genetic point of view myth and language are rather inseperable. Cassirer states this himself[xi] and scholars, such as Enno Rudolph[xii], even have tried to defend a primacy of language. Despite these difficulties, Luft claims that the primacy of myth is one of few “systematic claims about which Cassirer is unambiguous” (p. 176). Given such controversial interpretations, one might rather expect a deeper discussion within the field of myth. Then, another notion that has troubled me is the qualification of mythical space as a “transcendental illusion” (p. 142), an assumption that comes by great surprise, because one of Cassirer’s essential claims concerning the mythical world view is that it comes with absolutely no contradistinction between reality and illusion whatsoever. Perhaps, from the viewpoint of science, one could retroactively qualify myth as a transcendental illusion, but particularly the reference to Kant’s dialectic did not become clear to me. One last remark is concerning Luft’s classification of myth as “purely impressional” (p. 142) and its comparision to Husserl’s “pure passivity” (ibid.). It is true that Cassirer points out that reality in myth is perceived and experienced as purely overwhelming initially. But an essential part of any symbolic form is its productive character, its “spiritual energy” that leads to a transformation of any sensuous impression to symbolic expression. Luft’s view, hence, that religion is the first expressive force in myth through rites and customs seems problematic. Instead, I would rather propose to characterise early forms of mythical life in comparison to the middle voice in ancient Greek, a mode that is set between being purely active or purely passive. Life in myth, by extension, would rather be a process in which humans are both agents and those affected. This set aside, I want to emphasize that the presentation of Cassirer’s philosophy by the three mentioned inroads is a success. The only disadvantage in my point of view is the deliberate suspension from scholarly literature, e.g. when introducing the concept of myth, for the sake of pushing through the basic rationale and discussing obvious problems not until chapter four (cf. p. 124).
A first conclusion about Luft’s study can be drawn now by introducing the chapter about the metaphilosophical discussions that essentially deal with problems Cassirer has left for his readers. My thesis is that the strength of The Space of Culture is at the same time its weakness. Luft suggests that he has no exegetic interest, but wants to make a case for a theory of culture and “go beyond Cassirer, where neccessary” (p. 187). The problem with that is that Luft gives his readers the impression of having presented a “neutral” version of Cassirer’s philosophy, which is not the case. Against this, I want to insist that a stronger position could be developed by deriving the systematical points from a more careful interpretation, also and especially in order to show their current relevance.
Luft sees the most neuralgic point of Cassirer’s transcendental philosophy of culture in the “question as to an ethics” (p. 187). But to understand and to answer this point with and beyond Cassirer, it is mandatory to give an interpretation of quantity and order of the symbolic forms. Luft’s answer to this will be a position he calls “complementarism”, an attempt which I in the following will prove to be inapplicable to Cassirer’s thought. A first assumption of serious consequences is that Luft, approaching the question of a system of symbolic forms, makes an either-or decision: either the symbolic forms are fixed and completely presented throughout Cassirer’s works or he has presented an open, incomplete system, which would demand further interpretation. One would have to answer why the three volumes of The Philosophy of Symbolic Forms only deal with language, myth, and knowledge and why other symbolic forms, such as technology, art, law, history and so on, are only mentioned peripherally or summarized within Cassirer’s anthropological work An Essay on Man. But Luft, as so many other interpreters, misses out on the possibility of a third way: Cassirer’s magnum opus essentially investigates the functionality of the symbolic that is driven by a dialectics from perception via intuition through to pure thinking. The considered symbolic forms can be seen as ideal-typical instantiations of the three underlying symbolic functions of (1) expression, (2) presentation[xiii], and (3) pure meaning. That would leave us with a completeness of symbolic functions and at the same time the possibility of an open system of symbolic forms. Further symbolic forms, then, would feed on an amalgam and a difference in balance of their underlying symbolic functions.[xiv] But this is, for the moment, not incompatible with Luft’s idea of a “dynamization” (p. 192) of the symbolic forms that regards human civilization in need of constantly creating new symbols in order to express whatever (mental) life itself comes up with. Luft’s view that there simply is no need to determine all possible symbolic forms a priori and that new forms are always possible in principle is systematically and exegetical well-founded. Luft, for this reason, rightly establishes the idea that symbolic forms are “overlapping, intertwined, and interrelated” (p. 196), and in the end only “separate by abstraction” (ibid.).
A central problem now arises by Luft’s answering the question of a possible teleology towards knowledge resp. science. Cassirer clearly states that every single symbolic form has an inward tendency to set its underpinning world view absolute. At the same time, Cassirer suggests that this tendency is only relatively justified, because due to the internal logics of each symbolic form one form cannot be measured by the standards of another. The standards of the natural sciences simply do not apply to understanding the rational core of e.g. myth or religion. On the other hand, one needs to look scientifically (in the sense of the humanities) at the relation of the sciences and other symbolic forms to understand their rationality and their difference (if one would not just want to live a life of a mythical or religious world view). Cassirer supposedly has steered at this point into the quagmire of either defending the superior standpoint of the sciences and hence threatening his idea that every symbolic form has its own right and importance in human mental life, or defending an “initially implausible” relativism[xv] of symbolic forms that would hold that the sciences cannot explain the world better to us than e.g. mythology. This dilemma is further fuelled by Cassirer’s idea that spiritual life follows the telos that all forms of symbolic expression start with the sensuously given, but progress towards its complete liberation and enter the realm of pure thinking. This idea, and this is also important for Luft’s reading, is also connected to Cassirer’s ethico-political stance, as he regards the process of civilization as a “progressive self-liberation” where humans build up “an »ideal« world”[xvi]. Bringing those thoughts together in a coherent way is a topos in Cassirer scholarship long-since and one wonders why Luft sees his standpoint only challenged by Michael Friedman, who indeed is troubled with the compatibility of Cassirer’s “teleology without a concrete telos” and a “relativity of symbolic forms without relativism”. “Complementarism”, thus, should solve this conflict, but what is complementarism? If I understand Luft correctly, it simply is the view that (1) there is neither a true conflict between symbolic forms nor (2) is scientific thinking, philosophically speaking, the highest standpoint to judge and contemplate the symbolic cosmos. Against (1) I have already argued in the beginning of my review: from a transcendental point of view it is not comprehensible how we could at all arrive at the questions formulated here, if symbolic forms would not practically contradict themselves. Luft tries to solve this problem by distiguishing between a view from within the symbolic forms and a view from without (cf. pp. 166-168 & 178), but this strategy already presupposes the philosophical standpoint and does not take into consideradtion the genealogical dimension of Cassirer’s presentation of the symbolic. Luft argues for (2), and this is unparalleled in Cassirer scholarship, by pointing to putative textual evidence that the stage of science eventually will “be overcome by the power of the symbolic itself” (p. 205). Luft wants to show that from the philosopher’s point of view there is a “beyond science” (ibid.) in religion, art, and other dimensions of the symbolic. Complementarism then eventually means that each standpoint is by virtue of its own claim to universality “per se critical of others” (p. 210), hence a form of critique, and that Friedman simply is “conflating” (p. 204) different types of universal validity. The biggest problem with this view is that Luft’s neglect to develop his interpretation as equally exegetical as systematical backfires here: There is no textual evidence whatsoever that possibly would point in the direction that the stage of science will be overcome by the symbolic itself. To prove the hypothesis that science is not an endpoint in Cassirer’s system, Luft quotes Willi Moog’s proposition that is part of one of two reports of a lecture that Casssirer gave in 1927 under the title Das Symbolproblem und seine Stellung im System der Philosophie, which are followed by a discussion between Walther Schmied-Kowarzik and Alois Schardt.[xvii] In the closing remarks, Cassirer clearly states that opposing the symbolic and the rational might be justified from a historical point of view, but could not go more against his intention of finding a unity for the Problemgeschichte of philosophical thinking by the concept of the symbol.[xviii] The “revenge-assumption” (cf. pp. 205 & 235), hence, is an interpretation of Willi Moog that is not in line at all with Cassirer’s thinking. I therefore want to reason that complementarism is neither systematically nor exegetically a coherent position to settle the case between teleology and relativism.
The concluding chapter deals with a summary of the previous chapters and a prospect on the philosophical works of Martin Heidegger and Wilfrid Sellars in contrast to Cassirer’s. Just like his interpretative main rival Michael Friedman, Luft focusses on Davos and the famous debate between Heidegger and Cassirer. Surprisingly, Luft states that “nothing new” (p. 236) can be said about this topic, which might please Friedman but can also leave the reader baffled. Certainly Friedman wrote one of the most important works on the Davos debate, but I would like to indicate another desideratum that has not been investigated properly yet: Luft correctly works out that Heidegger’s reproach of a missing terminus a quo in Cassirer’s philosophy is unfounded (cf. p. 237), because cultural life is created by finite individuals, by exactly what Heidegger calls “Dasein”. But Cassirer actually has more to say about it throughout his anthropological phase, which culminates in An Essay on Man. Now, a true blind spot in Cassirer scholarship is that this anthropological phase already had started when Cassirer and Heidegger met and that the general topic of the Davos University Conferences was nothing less than anthropology. I thus suggest that a lot more can be said about Davos if the question of anthropology would be investigated deeper in this context.
The very last remarks finally deal with the connection between Sellars and Cassirer. Luft argues that “the space of culture is a wider concept that nevertheless integrates Sellars’s idea of the space of reason” (p. 240). As much as I agree with this thesis as somewhat disappointing is Luft’s concession that a proper comparison between their philosophies, particularly when it comes to the notion of myth, “cannot be the task here” (ibid.). Nonetheless, Luft hints precisely at the most challenging problem here: what kind of justification in the sense of the Kantian quid iuris could one give that is not linguistic or non-conceptual? For those who have studied Sellars and his follower John McDowell intensely, it should be obvious that the answer has to be given by a philosophical account of perception –something Cassirer has to say a lot about. Further investigations about those relations are hence demanded.[xix]
In closing, I want to go back to the initial two questions that I had addressed to Luft’s book: does it succeed in justifiying the idea of a philosophy of culture and showing its contemporary relevance? It has become quite clear above that Luft’s main ambition, to prove the homogeneity of a philosophy of culture within Marburg Neo-Kantianism, had been achieved unprecedentedly. Especially showing successfully that Cassirer never stepped out of the Neo-Kantian movement, but rather accomplished a common project is a true advance in Cassirer scholarship. The question for its current relevance should not alone be measured by connecting it to currently fashionable authors like Sellars alone. Surely, one could have expected a deeper comparison just by following the allusive title of the book. On the other hand, Luft has left his readers an enormous amount of worthy desiderata that would give rise to further studies on the path Luft has opened. The Space of Culture certainly is the right direction the “Cassirer renaissance” has to go to successfully revive the project of a transcendental philosophy of culture.
[i] Cf. Endres, T., Favuzzi, P., Klattenhoff, T. (2016). Cassirer, globalized. Über Sinn und Zweck eines Neulesens. In: Endres, T., Favuzzi, P., Klattenhoff, T., ed., Philosophie der Kultur- und Wissensformen. Ernst Cassirer neu lesen, Frankfurt a.M.: Peter Lang, pp. 10-13.
[ii] Cf. Sellars, W. (1963). Philosophy and the Scientific Image of Man. London: Routledge, pp. 32-37.
[iii] Cf. Kreis, G. (2010). Cassirer und die Formen des Geistes. Berlin: Suhrkamp, p. 475.
[iv] Luft makes the witty observation that even philosophy itself nowadays is split into “sub-disciplines” (p. 10) in the sense of sub-cultures.
[v] Cassirer, E. (1955). The Philosophy of Symbolic Forms. Volume One: Language. New Haven: Yale University Press, p. 81.
[vi] The current relevance of this thesis has once more been shown by Capeillères, F. (2004). Kant philosophe newtonien. Paris: Cerf.
[vii] Cassirer, E. (1955). The Philosophy of Symbolic Forms. Volume One: Language. New Haven: Yale University Press, p. 80.
[viii] Cf. among others the forthcoming publication Breyer, T./Niklas, S. (eds.) (2018). Ernst Cassirer in systematischen Beziehungen. Zur kritisch-kommunikativen Bedeutung seiner Kulturphilosophie. Berlin: DeGruyter.
[ix] Cf. Schubbach, A. (2016). Die Genese des Symbolischen. Zu den Anfängen von Ernst Cassirers Symbolphilosophie. Hamburg: Meiner.
[x] Cf. Cassirer, E. (1957). The Philosophy of Symbolic Forms. Volume Three: The Phenomenology of Knowledge. New Haven: Yale University Press, p. 73.
[xi] Cf. Cassirer, E. (2006). An Essay on Man. An Introduction to a Philosophy of Human Culture. Hamburg: Meiner, p. 126.
[xii] Cf. http://savoirs.ens.fr/expose.php?id=1021.
[xiii] Here I follow Stephen Lofts proposition of a new translation of “Darstellung” that has become pivotal recently in the anglophone Cassirer scholarship. Nonetheless I want to suggest that this translation comes with difficulties that did not arise with the old translation “representation”. An intermediate translation could be “depiction”. Luft implicitly uses this translation when writing: „the curve represents the mathematical law; it depicts it“ (p. 178).
[xiv] I will argue for this in detail in Endres, T. (2019). Phenomenological Idealism as Method and the Completeness of Cassirer’s Matrix of Symbolic Functions together with its Layers. In: Polok, A./Filieri, L. (eds.): The Method of Culture. Pisa, in preparation.
[xv] Cf. Sellars, W. (1948-49). “Review: Language and Myth. Ernst Cassirer”. In: Philosophy and Phenomenological Research 9, p. 326.
[xvi] Cassirer, E. (2006). An Essay on Man. Hamburg: Meiner, p. 244.
[xvii] This discussion is unfortunately not included in Lofts’/Calgano’s translation of The Problem of the Symbol and Its Place in the System of Philosophy from 2013.
[xviii] Though Moog’s name is not explicitely statet, I read Cassirer’s final remarks as a critique of Moog’s “revenge-assumption”, but leave the final judgement to the readers by just reciting the original text (Cassirer’s words): “Das eine möchte ich jedenfalls hervorheben, daß alle Begrenzungen und Einengungen, wie sie hier im Lauf der Diskussion vorgeschlagen worden sind, nicht geeignet scheinen, das Ganze der Anwendungen des Symbolbegriffs, wie sie sich in den verschiedensten Gebieten des Geistes und der systematischen Philosophie durchgesetzt haben, wirklich zu umspannen. Wenn wir das »Symbolische« dem »Rationalen« entgegensetzen, wenn wir es als Ausdruck dessen nehmen, was der strengen Erkenntnis nicht faßbar und zugänglich ist, so mag dies vom Standpunkt des geschichtlichen Ursprungs des Begriffs gerechtfertigt erscheinen […]. Aber wer es auf diese seine Grund- und Urbedeutung beschränken wollte – der müßte große und weite Gebiete seiner heutigen Anwendung, und zwar die wichtigsten und fruchtbarsten, von ihm abscheiden.” Cf. Cassirer, E. (2004). Aufsätze und kleine Schriften (1927–1931). Hamburg: Meiner, pp. 280-281.
[xix] Meanwhile, Luft has continued investigating this route and hence did not just compare Cassirer’s and John McDowell’s positions, but was also able to establish a link between the philosophies of Cassirer and John Dewey. Cf. Luft, S. (2018). Mind als Geist in der Welt der Kultur. Kulturphilosophie, „Naturalistische” Transzendentalphilosophie und die Frage nach dem Raum der Kultur. In: Breyer, T./Niklas, S. (eds.): Ernst Cassirer in systematischen Beziehungen. Zur kritisch-kommunikativen Bedeutung seiner Kulturphilosophie, Berlin: DeGruyter, pp. 129-149.