Françoise Dastur’s aim in her most recent monograph, Questions of Phenomenology, is to examine how various phenomenologists have responded to the essential questions of philosophy, especially those which challenge the phenomenological approach (Dastur 2017, xiii-xiv). The background to Dastur’s project is the transformation of the meaning of “phenomenology” in the early twentieth century from a specific philosophical discipline to a new understanding of philosophy itself (ibid., xiii). This new understanding is based on the view adopted by Husserl from the ancient philosophers that philosophy is a collective enterprise that brings different thinkers together (ibid.). Dastur thus emphasises not individual theorists but rather the interconnections between them that revolve around their shared concerns (ibid.). A broad range of concerns underlie the fourfold structure of Dastur’s monograph: (1) language and logic, (2) the self and the other, (3) temporality and history, and (4) finitude and mortality.
There are several particularly meritorious aspects of the monograph. Despite the considerable ground she traverses, Dastur’s discussions are highly integrated; she moves fluidly from one to another by drawing connections between the themes that emerge throughout the work. For example, Dastur notes that the difference between Husserl and Heidegger’s emphases on the immortality of the “transcendental ego” and finitude, respectively, also results in different perspectives of history, and of the threat that technology poses to human existence (in Patočka’s thought). Equally as fluidly, Dastur weaves phenomenologists’ views into an intricate tapestry of different but interconnected perspectives. Rather than seeking to eliminate the conflicts between viewpoints, Dastur acknowledges the existence of “irreconcilable positions” (ibid.) and immerses herself into the complex relationships between them.
This fluidity is also embodied in Dastur’s own approach to phenomenology, which allows for a nuanced and sustained analysis of the central themes. Two main influences underlie her approach. Following Husserl and Heidegger, Dastur also believes that phenomenologists share “the practice of a method” rather than a particular “doctrine” or “school” (ibid.). Following Merleau-Ponty, she conceives of phenomenology as a constantly evolving “movement” rather than a finished or fixed structure (ibid.). Consequently, rather than pitting different phenomenologists against each other, Dastur establishes a conversation between them by examining how each has participated in, and thereby contributed to, this movement by developing, critiquing and even diverging from the ideas of his predecessor/s. To her credit, Dastur explores not only the movement between different philosophers’ views, but also within each philosopher’s views as they evolve. While Dastur’s analysis centres on the complex relationship between Husserl and Heidegger’s phenomenologies, she also explores the notable contributions of Maurice Merleau-Ponty, Paul Ricoeur, Hans-Georg Gadamer, Eugen Fink, Jan Patočka and Emmanuel Lévinas. Whereas she recruits the first five philosophers as mediating figures between Husserl and Heidegger, she enlists Lévinas as her main interlocutor in her unifying endeavour. Given her focus on phenomenology as a movement, Dastur does not argue that Husserl’s views are superior to Heidegger’s, or vice versa. Rather, she acknowledges that Heidegger is indebted to Husserl for providing the groundwork for his own phenomenological views and for prompting him to “designate his own mode of thinking as ‘phenomenology’ until the end of his career” (ibid., 46).
Commentators such as Burt Hopkins note that such unbiased approaches are “conspicuously lacking” in the analyses of the Husserl-Heidegger relationship in the existing scholarship (Hopkins 1993, 4, emphasis in original). Instead, Hopkins claims:
The literature treating the relationship between the phenomenologies of Husserl and Heidegger has not been kind to Husserl. Heidegger’s “devastating” phenomenologically ontological critique of traditional epistemology and ontology, advanced under the rubric of “fundamental ontology” in Being and Time, has almost been universally received, despite the paucity of its references to Husserl, as sounding the death knell for Husserl’s original formulation of phenomenology. (ibid., 1)
In part one, Dastur begins by examining Husserl’s views of language, logic and knowledge before turning to the transition of Husserl’s approach to phenomenology to Heidegger’s through the inclusion of the hermeneutical dimension. In chapter one, Dastur investigates Husserl’s early theory of knowledge, focussing on how his epistemological views in Logical Investigations were influenced by the German philosopher, Rudolph Hermann Lotze’s theory of “validity”. Lotze’s work, Dastur claims, was a key contributing factor in Husserl’s transition from the “psychologism” he adopted from Franz Brentano to “logicism” and its attendant Platonic underpinnings (Dastur 2017, 5). What Husserl takes from Plato (and Lotze) is the notion that the validity of a proposition (when understood as “universality”) is based on its being a “truth in itself” (ibid., 14). Dastur claims that it is this idea of “truth in itself” and the wider “logicism” wherein it is embedded that Husserl will later abandon following his “idealist ‘turn’” in 1905-07 (ibid.).
Continuing her investigation of Husserl’s epistemology in chapter three, Dastur provides a reading of Husserl’s more mature text, Experience and Judgment which focusses on the “genealogy of logic” (ibid., 29). She distinguishes between Husserl and Heidegger’s notions of “originary experience” (ibid., 35). Whereas Husserl associates this experience with the “individual”, she argues that Heidegger associates it with Dasein’s “originary openness to a world”, which also includes its relations with others (ibid., 35 and 40). Also in this chapter, Dastur expands on the reasons behind Husserl’s departure from Brentano’s psychologism. She claims that psychology, for Husserl, approaches its limits when it attempts to go back to “originary experience”; it can only reach an experience that has already been informed by “idealizations” originating in the “modern natural sciences” (ibid., 29). In departing from this psychological perspective, Husserl, Dastur argues, does not dismiss science but rather seeks to attain a more comprehensive understanding of it by revealing the implicit assumptions behind its idealizations (ibid.).
In chapter two, Dastur examines Husserl’s enterprise of developing a “pure logical grammar”, focussing on the fourth Logical Investigation (ibid., 15). Departing from the modern linguists of his time who relied heavily on empirical methodology, Dastur claims that Husserl seeks to revitalise the former notion of “‘universal’” and “‘a priori grammar’” through revealing the “conditions of possibility for all language and all meaning” (ibid., 15-16 and 19, emphases in original). Dastur also astutely challenges Husserl’s privileging of the “category of the substantive” in this enterprise due to his (questionable) assumption that it underlies the grammatical forms of all languages (ibid., 25-26). She employs Johannes Lohmann’s observation that while “Indo-European languages” may have the “predicative structure of the proposition” as their basis, this does not apply to other languages like Chinese (ibid., 26-27).
In chapter four, Dastur details Heidegger’s combination of phenomenology with hermeneutics to form the notion of “hermeneutic phenomenology” (ibid., 52). This, she claims, partakes in Heidegger’s endeavour to show more emphatically than Husserl how phenomenology, rather than being a new direction in philosophy, is actually an extension of Plato and Aristotle’s “philosophical project” (ibid.). As commentators like Günter Figal (2012, 525) observe, “the hermeneutical dimension of phenomenology remains at the margins” of Husserl’s philosophy. Although acknowledging that hints of this dimension can be found in the first Logical Investigation and the fifth Cartesian Meditation, Figal maintains that “Husserl never discussed the hermeneutical aspects of his conception of phenomenology; he never clarified what precisely he meant by ‘explication’, and how it should be practiced” (ibid., 525-526).
Dastur claims that a key difference between Husserl and Heidegger’s philosophies lies in their views of how the subject initially experiences the world. In what she refers to as Husserl’s “philosophy of the pure gaze”, the world first appears to the subject as impenetrable and perplexing; the meaning-giving act of the “constituting consciousness” is required to render it intelligible (Dastur 2017, 51). By contrast, Dastur suggests that in Heidegger’s “hermeneutic phenomenology”, the subject is from the very beginning already embedded in, and engages with, the world and thus finds it comprehensible upon first contact (ibid., 51-52). Aligning himself with the Greek philosophers Plato and Aristotle, Heidegger believes that the world cannot be reduced to a “pure sensuous given” inasmuch as perception is already a reaction to, and the initiation of a conversation with, the world (ibid., 43-44).
Part two of Dastur’s monograph is multifaceted, comprising analyses of: (1) Husserl’s “transcendental reduction”, (2) the self-other/patient-therapist relationship in the medical domain from a Heideggerian perspective, and (3) the crucial question of intersubjectivity in Husserl and Heidegger’s phenomenologies by way of Levinas’ distinctions between the same and the other, and between ethics and ontology. In chapter five, Dastur outlines the ways that Husserl distinguishes his method of “phenomenological reduction” from that employed by the positive sciences (ibid., 57-58). Positive science assumes a pre-existing object that will be subjected for analysis, but Husserl’s “reductive method” does not (ibid., 57). Dastur also analyses how Husserl departs from Descartes’ “representational” view of knowledge when he develops the notion of the “constituting consciousness” that marks the “transcendental turn” in his philosophy (ibid., 62-63). Whereas the object and consciousness are completely distinct in Descartes’ epistemology, they are interrelated in Husserl’s philosophy (ibid.). Dastur argues that, for Husserl, this does not entail that the constituting consciousness is responsible for founding the object; rather, the object initially becomes meaningful to us through the interpretative activity of consciousness (ibid., 63). She also argues that what eventually motivated Husserl to distance himself even further from Descartes was his perception of Descartes’ inability to adequately address the issue of intersubjectivity, which Husserl regarded as essential to grasping the meaning of subjectivity (ibid., 65).
In chapter seven, a highly distinctive and interesting section of the monograph, Dastur examines how Heideggerian phenomenology can be applied to the medical domain, especially the possibility of deriving from it a “‘doctrine of human illness’” or a “therapy and preventative medicine” (ibid., 84). Her analysis concentrates on two Swiss psychiatrists, Medard Boss and Ludwig Binswanger, who applied Heidegger’s ideas to their psychiatric practice in different ways. Heidegger, Dastur claims, approved of Boss’ method of Daseinsanalyse because it forged a potential bridge between the ontological and ontic domains (ibid., 83). By contrast, Heidegger claimed that Binswanger’s “psychiatric analysis of Dasein” constituted a “complete misunderstanding” of his thought as it did not progress beyond “an ontic and existentiell interpretation of factual Dasein” (ibid., 83-84). A Heideggerian therapy that avoids the shortcomings of Binswanger’s approach, Dastur suggests, would necessitate a deeper engagement on the doctor’s part than the simple application of the ontological to the ontic by requiring the doctor to actually “experience himself as Da-sein” and perceive “all human reality” through this lens (ibid., 84).
In chapters six and eight, Dastur takes up the crucial “question of the other” in phenomenology by examining the relationship between Husserl and Heidegger’s views of intersubjectivity. In both chapters, Lévinas serves as Dastur’s main interlocutor as she critiques his strict distinction between Being and ontology, on the one hand, and Ethics and the Other/alterity on the other. In chapter six, she argues against Lévinas’ contention that the “question of the other” is adequately accounted for in Husserl’s philosophy but not in Heidegger’s, claiming instead that this question should be further examined in both their philosophies in an unprejudicial way (ibid., 69-70). Temporality is central to Dastur’s investigation of intersubjectivity here insofar as she bases her analysis on what she perceives as Lévinas’ worthwhile contention that the “alterity of the other” is entwined with the “alterity of time itself” (ibid., 70). She claims that Husserl’s notion of “self-constitution” relies on the alterity of time because the ego is necessarily constituted at a moment other than the present, meaning that the “constituting” and “constituted” cannot coincide (ibid., 71). Dastur suggests that for Husserl this also applies to the self-other relationship. Just as the ego cannot have immediate or direct access to its “past ego” (i.e. it can only recollect its past experiences later through reflection), in Husserl’s notion of “empathy”, the self only has indirect access to the other through “appresentation” (ibid., 74). Moreover, just as the self’s recollection of its “past-ego” assumes that it shares a “community of consciousness” with the latter, so too does the “appresentation” of the other to oneself presuppose an “originary co-presence of the other” within the flux of time (ibid.).
In Heidegger’s philosophy, Dastur suggests that we find an even more intimate relationship between the self and time because the self is not simply subject to, and in, time, Dasein is time (ibid., 76). As Heidegger’s well-known analysis of “being-toward-death” illustrates, Dasein’s finite nature means that time is essential to how it understands and interprets its own Being. Dastur emphasises that, for Heidegger, the term, “being-with”, does not simply entail the fact that other people exist (ibid., 76-77) but is rather implicated and presupposed in how the self understands, and engages with, its finite existence. Refuting Lévinas and those who accuse Heidegger of “solipsism”, she argues that “[i]t is therefore not at all a paradox to claim that in Being and Time, the question of the other is posed everywhere.” (ibid., 77-78, emphasis in original)
In chapter eight, Dastur recruits ideas from Ricoeur’s Oneself as Another to present a mediating position that adheres neither to Heidegger’s “thought of being” nor to Lévinas’ notion of “otherwise than being”, but rather contains and contests elements of both (ibid., 93 and 101-102). She challenges Lévinas’ distinction between ontology and ethics by using Heidegger’s Letter on Humanism as an example (ibid., 92). There, Heidegger combines these two notions by reanimating an ancient notion of ethics, namely, “ethos” (or “place of habitation”), which he conceptualises as the study of the “truth of Being” (Dastur 2017, 92 and Heidegger 1977, 234-235). Positioning herself against Lévinas, Dastur claims that ontology, for Heidegger, is already “practical”, “engaged” and “ethical”, qualities which help to explain why he did not explicitly produce an ethics (Dastur 2017, 93).
In part three, Dastur establishes a dialogue between Husserl and Heidegger’s phenomenological accounts of time by way of Merleau-Ponty’s views of temporality and the notion of the “event”. Ricoeur and Gadamer’s views of the entwinement of hermeneutics and narrativity in history are also examined. In chapter nine, Dastur designates Merleau-Ponty as the “figure of the phenomenological movement situated ‘between’ Heidegger and Husserl” by tracing the “movement” of the section on “Temporality” in Phenomenology of Perception (ibid., 112). There, Merleau-Ponty refutes both the realist and idealist responses to the problem of time. On the one hand, Dastur claims that the realist view, for Merleau-Ponty, posits that the “subject is in time”, whereby time regarded as an object (ibid., 107, emphasis in original). In Phenomenology of Perception, Merleau-Ponty (2002, 481) suggests that this conventional notion of “objective time” is unviable because it would simply consist in a “series of instances of ‘now’, which are presented to nobody, since nobody is involved in them”. Rather than being supposedly applicable to everyone, objective time would in fact be inapplicable to anyone. On the other hand, Dastur claims that the idealist view, for Merleau-Ponty, posits that the subject is “outside” of time and thus supposedly liberated from its confines (Dastur 2017, 107-108, emphasis in original). For Merleau-Ponty, Dastur argues, this so-called “freedom” is misleading because the subject can only conceive of time’s “passage” or flow by inhabiting time rather than remaining completely detached from it (ibid., 108-109). Merleau-Ponty’s alternative phenomenological response to the problem of time is that the “subject is time” (ibid., 107, emphasis in original). By this, he means that an account of time must take the lived experience of the particular subject as its starting point. It is the subject that either connects, or distinguishes between, the events of his/her past, thereby organising them into an integrated and meaningful narrative.
Dastur suggests that Merleau-Ponty formulates his phenomenological account of time by taking up an unconventional mediating position between Husserl and Heidegger’s views of temporality (ibid., 110 and 112). Whereas Merleau-Ponty, she claims, follows Heidegger in interpreting Husserl’s notion of “intentionality” as “transcendence”, he follows Husserl in interpreting “ek-stasis” as pertaining to the subject rather than to existence (ibid., 110-111). Moreover, she continues, by emphasising the subject’s “ek-static rather than synthetic character”, Merleau-Ponty reinforces Husserl’s notion of the “‘living’” or “‘enlarged’” present which, unlike the conventional notion of the present, comprises both the “retentional and protentional horizons” of the past and future (ibid., 113 and 115). Dastur deems this marriage of Husserl and Heidegger as “the proper singularity of Merleau-Ponty’s work, which manages to give an eminent sense to the unity of what we have rightly called not the ‘school’ but the ‘movement’ of phenomenology” (ibid., 115).
In chapter ten, Dastur tackles the challenging question of how phenomenology can conceive of the “event”. Specifically, Dastur claims that “the question is to show how a phenomenology of the event (if it is possible) constitutes the most proper completion of the phenomenological project rather than an announcement of its destitution or impossibility, as thinkers of absolute exteriority and alterity (such as Levinas and Derrida) sometimes suggest” (ibid., 120). In her view, the event poses a challenge to philosophy (including phenomenology) because it exemplifies the “contingency” of time (ibid., 116). The event, she argues, is brought about through an unexpected rupture between the past and future, which, in turn, is crucial to human experience because it allows for its transformation (ibid., 120). Dastur investigates the significance of the “event” by examining the “phenomenology of expectation and surprise” that she finds in both Husserl and Heidegger’s philosophies (ibid., 121). Influenced by Heidegger’s characterisation of death as “possibility” (or an “impossible” paradoxically made “possible”), Dastur links the “phenomenology of eventuality” with the “phenomenology of mortality” (ibid., 121). Husserl’s philosophy intersects with Heidegger’s in Dastur’s analysis through her claim that Heidegger’s delineation of the possible as “a structure of existence” is grounded in Husserl’s “intentional analyses”, with the notion of “excess” being common to both (ibid., 122). Just as the “possible” exceeds the “real” in Heidegger’s existential analysis, the “intentional aim” exceeds the “intentional object” in Husserl’s intentional analysis (ibid., 121-122).
Dastur perceptively raises a potential objection to developing a “phenomenology of the event”, namely, the possibility of confronting events of such magnitude (e.g. the death of a lover and “religious conversion”) that they provoke not only a “reconfiguration of possibles” within human experience but the total annihilation of them (ibid., 123). In such circumstances, Dastur suggests, our ability to even confront the event becomes doubtful insofar as what “we experience in moments of crisis is our incapacity to experience the traumatizing event in the present” (ibid., emphasis in original). Dastur’s counterargument is that the fact that we attempt to attribute meaning to the event in the first place presupposes that we are already in the process of engaging with it (rather than simply being at its mercy) (ibid., 124). She argues that, “[w]e must therefore not oppose phenomenology to the thought of the event, but rather conjoin them, so that the opening to the phenomenon can be merged with the opening to the unforeseeable.” (ibid., 124-125).
In chapter eleven, Dastur turns her attention to the issue of “historicity”. Her analysis centres on the “philosophies of historicity” that arose as a reaction against the undesirable relativism that followed the demise of Hegelianism (ibid., 128). She claims that these philosophies presented a new way of conceiving the link between “truth and history”, which had previously been overlooked by relativistic approaches (ibid.). The beginnings of this new conception, Dastur suggests, can be found in Husserl’s phenomenology and, to a certain extent, in the “life-philosophy” of theorists such as Wilhelm Dilthey and Yorck von Wartenburg (ibid.). However, she also argues that a common weakness amongst these “philosophies of historicity”, including in Husserl’s thought, is their inability to situate history fundamentally in the concepts of “death and finitude” (ibid., 129). For example, Dastur suggests that Husserl is ultimately unable to grasp the “absolute historicity of consciousness” because he maintains that the transcendental ego is immortal (ibid., 130-131). By contrast, Dastur believes that “only in Heidegger are finitude and historicity thought as essentially linked to one another, with mortality constituting the hidden ground of the historicity of existence” (ibid., 131). Dastur stresses here (and in other chapters) that Heidegger’s view of history is not solipsistic because the finite subject is embedded in a community of other finite subjects with whom it remains in conversation (ibid., 132-133). Aligning herself with Heidegger, Dastur concludes that mortality is the basis of truth and history, and that the acknowledgement of the interconnectedness of “human finitude” and the wider “finiteness of being” signals the opportunity for developing a “new alliance of truth and history” (ibid., 137).
In chapter twelve, Dastur begins by discussing David Carr’s interpretation of Ricoeur’s views on the philosophy of history, concentrating on the relationship between the “ontological” and “epistemological” aspects of narrative (ibid., 138). Dastur sets out Ricoeur’s view that epistemology and ontology are entwined in narrative in such a way that epistemology transforms into ontology, in turn effecting the “opening of the hermeneutic dimension itself” (ibid., 139-140). This uncovering of the hermeneutic dimension is possible in Ricoeur’s philosophy, Carr claims, because he departs from the traditional “representational” view of historical knowledge whereby the latter is said to mirror the “real past” (ibid., 139). By contrast, Carr stresses that historical knowledge for Ricoeur is transformative, maintaining a “‘re-creative’ or reconfigurative” relationship with the past with which it actively engages (ibid.). As Dastur explains, for Ricoeur it is through the act of interpretation that a profound relationship is established between the historian/interpreter and the past (ibid., 140). This relationship permeates his/her “fundamental mode of being”, encompassing his/her connection with the texts s/he interprets, other people and to himself/herself (ibid.).
To advance her analysis of history and hermeneutics, Dastur turns to Gadamer’s philosophy, believing that he “most forcefully expressed the linkage of epistemology and ontology in the intermediary dimension of hermeneutics” (ibid.). She argues that, for Gadamer, the historian’s relationship with the past is not one of domination, but is instead “dialogical” in that the past “speaks” to the historian who simultaneously interprets it (ibid., 140-142). Dastur claims that, due to the time lapse between the moments of composition and interpretation, the meaning of a text for Gadamer is neither completely foreign nor completely understandable, but is rather situated between “strangeness and familiarity” (ibid., 140 and 142). Gadamer (2002, 330-331) himself views this “temporal distance” not as an obstacle to be eliminated, but rather as “a positive and productive condition enabling understanding”. Dastur concludes by concurring with Carr’s contention that “hermeneutics and narrativity” are implicated in each other, such that one can no longer “‘clearly separate life and the activity of recounting this life’” (Dastur 2017, 146).
In the final part of the monograph, Dastur explores the interrelated themes of finitude, worldliness and the divine through Patočka and Fink’s interpretations of Heidegger’s thought. In chapter thirteen, Dastur further investigates the linkages between Husserl and Heidegger, this time recruiting Jan Patočka as a mediating figure. While recognising both philosophers as important figures in the phenomenological movement, Dastur claims that Patočka highlights “the unifying elements subtending their opposition…by adopting a critical attitude with respect to both doctrines, to make the profound meaning of phenomenology appear as a ‘reflection on the crisis of thinking,’ which is also a crisis of humanity” (ibid., 151, emphasis in original).
In chapter fourteen, Dastur analyses three of Patočka’s texts that focus on Heidegger’s philosophy. In the first text, The Crisis of Meaning, Patočka explores the similarities between Heidegger’s work and that of Thomas Masaryk, a Czech politician and philosopher (ibid., 157). Patočka, Dastur claims, perceives in both Heidegger’s “eminently practical philosophy” and Masaryk’s act of establishing the state, prime examples of “‘engaged thought’” based on Heidegger’s notion of “resoluteness” (ibid., 158-159). The second text, “Martin Heidegger, Thinker of Humanity”, is the “immediate posthumous elegy” that Patočka wrote for Heidegger (ibid., 160). There, Dastur claims, Patočka portrays Heidegger as a “thinker of humanity” instead of a “thinker of being”, which is aligned with Heidegger’s own views in Letter on Humanism (ibid.). Finally, Dastur examines a text that Patočka wrote following his “Varna lecture from September 1973” (ibid., 163). According to Dastur, Patočka claims that Heidegger’s philosophy constitutes the “‘first truly radical attempts to situate philosophy in finitude’”, with the latter constituting the primary theme in both his early and more mature writings (ibid.). Based on this assessment, Patočka distances himself from Husserl’s version of phenomenology, with its insistence on the immortality of the transcendental ego, and draws closer to Heidegger’s version. In Dastur’s reading of Patočka, Heidegger’s emphasis on mortality also means that he perceives technology as a more ominous threat to humanity than Husserl (ibid., 164). Technology contributes to the illusion of our domination over nature, which is perceived simply as a measurable resource for indiscriminate exploitation (ibid.). According to Dastur, Patočka’s Heideggerian viewpoint is that technology obscures how “sacrifice” brings the “human nonmastery over beings” to light, thereby tempering the illusory “unconditional mastery” over beings that technology seeks to promote (ibid., 164-165).
In chapter fifteen, Dastur focusses on Eugen Fink’s course, “World and Finitude”, which is based on ideas from Heidegger’s course, Fundamental Concepts of Metaphysics: World, Finitude, Solitude (ibid., 167). Fink explores in it the interconnections between the themes of finitude and “worldliness”, that is, our relationship with “nonhuman” entities in the world (ibid., 168). Whereas Heidegger characterises this issue as “ontological difference”, Fink characterises it as “cosmological difference” (ibid., 167). Fink, Dastur claims, avoids formulating his notion of “cosmological difference” based on Heidegger’s notion of “ontological difference” because he regards cosmology as more fundamental than ontology whereas Heidegger argues for the reverse (ibid., 169). When investigating cosmological thought, Fink posits the notion of the “‘double experience’ of death” as a counterpart to Heidegger’s notion of death as the “condemnation to extreme individuation” (ibid., 173). When confronted with death, Fink believes that we experience both “solitude” and “love”, where love is a means of liberating ourselves from solitude (ibid.). In Dastur’s view, Fink conceives of “love” as an intersubjective experience that emphasises the regeneration of life, that is, the experience of merging with the “‘original and unformed ground of all life and being’”, such as is featured in Nietzsche’s “philosophy of life” (ibid., 173-174). Dastur argues that, “[i]n opposition to the unilaterality of the Heideggerian interpretation that […] gives primacy to death, Fink wants to give value to the double aspect, individual and social, of death and to conjoin the perspective of the dying with the perspective of the survivor.” (ibid., 176)
In the final chapter, Dastur explores the role of the divine in the phenomenological movement. Dastur claims that Husserl, like Kant, abandons the traditional philosophical notion of “a metaphysical God” who acts as a “supreme ontological guarantor” (ibid., 180). Rather, Husserl conceives of God as subject to the “laws of intentionality” in the same way as humans (ibid., 178). However, Dastur suggests that this conception of God proved problematic for Husserl when he attempted to subject it to the transcendental reduction, because it did not fit neatly into his categories of “immanence” and “transcendence” (ibid., 179-180). Husserl ultimately arrived at a conception of God as “a perfect and totally rational humanity” constituting the “absolute logos” towards which humans are heading (ibid., 181). However, Dastur emphasises that this development does not signal “a ‘religious’ turn for phenomenology” in the context of his philosophy (ibid.).
Turning then to Heidegger, Dastur claims that he formulates his own notion of the “last God” based on the experience of the “death of God” in Nietzsche, and the “flight of the Gods” in Hölderlin’s poetry (ibid., 183). Dastur identifies several aspects of this “last God” that Heidegger believes would allow us to develop a more profound grasp of the divine than past conceptions of God (ibid., 184). First, unlike the “God of revelation”, the “last God” “passes” into time, meaning that it only interacts with us as it retreats (ibid.). Second, being subject to the flux of time, the “last God” reveals to us “‘the most intimate finitude of being’” rather than the “divine infinitude” of the Christian God (ibid.). Lastly, unlike the “moral God”, the “last God” does not decree anything (ibid.).
As stated at the beginning of this review, Dastur’s exploration of key phenomenological questions is fluid, nuanced and engages with, rather than avoids, the complexities that emerge from such an investigation. There are a few more evaluating remarks I want to make to conclude this review. First, this monograph would be most useful to those seeking an analysis of diverse issues in the phenomenological movement from various perspectives rather than a detailed analysis of a particular issue. Second, although Dastur raises some astute criticisms of the theorists she examines (e.g. her critique of Husserl’s privileging of the substantive in chapter two), besides Lévinas, I felt that a few more figures who clearly distinguish between Husserl and Heidegger could have been included to render the analysis more balanced. Lastly, although there are clear lines of argument within the individual chapters that render them cohesive, the reader may sometimes feel frustrated at the lack of an overall topic that unites all parts of the work. This, however, is probably a result of the approach that Dastur has chosen to adopt, and, moreover, part of the point she wants to make. As she continually emphasises, phenomenology should be viewed as an evolving movement that encompasses diverse perspectives rather than a doctrine whose followers are assumed to share a common subject-matter or common principles. The notably diverse nature of phenomenological contributions has been noted by commentators like Dan Zahavi (2012, 1), who observed that sometimes, despite Husserl’s crucial status as the forefather of phenomenology, “virtually all post-Husserlian phenomenologists ended up distancing themselves from most aspects of Husserl’s original program” (ibid.). He even goes so far as to ask whether “there really [is] something like a phenomenological tradition, let alone a phenomenological method” (ibid.). From this perspective, then, Dastur’s approach is not flawed but rather an attempt to contribute to the phenomenological movement by tackling a key challenge to it.
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Heidegger, Martin. 1977. Letter on Humanism. In Basic Writings, edited by David Farrell Krell, 189-242. New York: Harper and Row.
Hopkins, Burt C. 1993. Intentionality in Husserl and Heidegger: The Problem of the Original Method and Phenomenon of Phenomenology. Dordrecht: Kluwer Academic Publishers.
Merleau-Ponty, Maurice. 2002. Phenomenology of Perception. Translated by Colin Smith. London: Routledge Classics.
Zahavi, Dan. 2012. “Introduction” to The Oxford Handbook of Contemporary Phenomenology, edited by Dan Zahavi, 1-4. Oxford: Oxford University Press.