Franz Brentano: Essais et conférences II: La philosophie et ses ramifications, Vrin, 2019

Essais et conférences II: La philosophie et ses ramifications Book Cover Essais et conférences II: La philosophie et ses ramifications
Bibliothèque des Textes Philosophiques
Franz Brentano. Traduit sous la direction de Denis Fisette et Guillaume Fréchette.

Claude Romano: Être soi-même. Une autre histoire de la philosophie, Gallimard, 2019

Être soi-même. Une autre histoire de la philosophie Book Cover Être soi-même. Une autre histoire de la philosophie
Collection Folio essais, Série XL
Claude Romano
Paperback 7,40 €

Thomas Binder: Franz Brentano und sein philosophischer Nachlass, De Gruyter, 2019

Franz Brentano und sein philosophischer Nachlass Book Cover Franz Brentano und sein philosophischer Nachlass
Textologie 4
Thomas Binder
Walter de Gruyter
Hardback € 109.95

Carl B. Sachs: Intentionality and the Myths of the Given: Between Pragmatism and Phenomenology, Routledge, 2017

Intentionality and the Myths of the Given: Between Pragmatism and Phenomenology Book Cover Intentionality and the Myths of the Given: Between Pragmatism and Phenomenology
Carl B. Sachs
Paperback £28.99

J. Aaron Simmons, J. Edward Hackett (Eds.): Phenomenology in the 21st Century

Phenomenology for the Twenty-First Century Book Cover Phenomenology for the Twenty-First Century
J Aaron Simmons & J. Edward Hackett (Eds.)
Palgrave Macmillan
Hardcover, 99,99 €
XIX, 386

Reviewed byHeath Williams (The University of Western Australia)

When I set out to review this work I was concerned that the essence of phenomenology, and in particular the aspirations of Husserl, might be lost during this book’s attempts at cross-pollination, hybridization and interbreeding (if they have not already). My concerns were echoed in the introduction and preface where Gallagher asks how we can continue to recognise phenomenology as we push it into fresh areas. The introduction (essay #1, by one of the editors, J. A. Simmons) memorably asks “has phenomenology caught the sickness it is trying to cure?” (p. 2). I was concerned that, in its attempt to expand and chart new territory, phenomenology might contract incomprehensibility and irrationalism. We are assured early that this volume hopes phenomenology can “find a way to be a mile wide, as it were, without only being an inch deep” (pg. 2). It was, then, with keen sensibilities to the shallows that I set out.

Overall, I found the collection of 18 essays in this volume enlivening. The editors resisted giving the contributors lengthy word counts. As a result, the chapters in this volume are easily digestible, but also educational, because of their accessible style (bar essay #5 and #10). The variety of scholarship is remarkable. There is novel research, the utilisation of classical phenomenological themes, interspersed with original yet rigorous analysis and description. The exegesis of non-canonical figures and outsiders is a great way to approach the often well-worn phenomenological path. There was, also, generally a shared sensitivity in protecting the methods and contents of phenomenology from the aforementioned shallows. The division of this review will follow the six parts of the book, and reference essay numbers.

Part 1. Justice and Value.

The first essay of the first part by S. Minister (essay #2) shows how phenomenological themes can be relevant to global ethics. For example, Minister argues, there are advantages to taking on Levinas’s ethics of alterity and self-responsibility towards others as a summum bonum, because this overcomes the egocentric biases of utilitarian and deontological approaches, or those ethical theories based on either rationality or self-interest. Also, the intersubjective constitution of objectivity promotes an ethics based on mutual dialogue and interaction, and deconstructive phenomenology might help in breaking down pre-established categories—like ‘the poor’, and ‘developing countries’—which often don’t really carve concrete ethical reality at the joints. This essay is innovative and lofty, but, as would be expected, it’s a little short on detail, and thereby sometimes lacks epistemological weight.

D. M. Dalton’s essay (#3)—a highlight of this section—picks up on a theme from essay #2: the ‘problem of the other’ in Levinas’s philosophy. This essay gives an excellent genealogical trace of the ‘problem’, starting from Husserl and travelling via Heidegger to Levinas. The author argues that Levinas’s descriptive account should not be read as a solution to the problem (and that, in fact, to do so is to commit an ethical infraction). Instead, a Kierkegaardian leap of faith from phenomenology to Lacanian psychoanalytic theory, and the ‘ethics of resistance’, is made. The author states that the described transcendence, power, and even tyranny of the other can only be overcome by learning to ‘resist’ the other—to say ‘no’—without rejecting or succumbing to them. Scholars interested in the problem of the other will find this essay an invaluable exegesis, and an elegant proposed solution.

This final essay of part one (#4, by the other editor, J. E. Hackett) outlines the prima facia system of metaethical moral intuitionism advocated by W.D. Ross. Hackett discusses the problem that the moral principles Ross thinks should be considered in making context dependant ethical choices suffers from a lack of grounding which it can’t solve without resorting to the moral universalism it seeks to avoid. Hackett states that Scheler’s moral theory fills in some much needed concrete detail which grounds Ross’s list of moral principles. The third essay shifts up a gear in terms of technicity and density, particularly during the opening and closing sections.

Part 2. Meaning and Critique.

Essay #5 is N. DeRoo’s look at the Dutch transcendental philosopher Herman Dooyeweerd. It shows Dooyeweerd was concerned with a problem which Husserl, Heidegger and Derrida were very much interested in—the problem of genesis. This is the problem of the perpetual self-foundation/generation of meaning and being, ex nihilo. Reflection on this problem leads to a concentric play between transcendental consciousness and the meaning ground of the lifeworld. This concentric spiral bores down to the ‘religious root of creation’, which Dooyeweerd calls the ‘supra-temporal heart’. ‘Supra-temporality’ is a complicated concept, involving a relationship between religion, cosmic time, expression, and the heart. As would be expected of an essay concerning meaning, being and genesis, the first essay of part two is heavily technical. Dooyeweerd’s thought is packed with deeply transcendental religiosity, bordering on impenetrable mysticism, but DeRoo makes earnest attempts to explain this formidable thinker.

Essay #6, by E. J. Mohr, examines the possibility of mixing phenomenology with the seemingly opposed philosophical school of critical theory. Critical phenomenology is the attempt to investigate and express the lived experience of the inadequacy and non-identity of conceptions of justice to experience. Mohr argues that the two traditions of phenomenology and critical theory are already blended. The experience of the proletariat, person of race, gender, etc., has always formed the basis for critique, and attention to experience has the potential to cut through tired politicised language. Self-reflection and appraisal can change emotional attunement and pre-established ingrained systems of evaluative preferencing, and phenomenological practice can perform the immanent self-critique advocated by critical theory, thus creating ethical behaviour. This is an essay which emulates the hybridisation it espouses: it is dialectical and critical, yet relies on an array of many concrete experiential exemplars which demonstrate the content.

Essay #7 unearths the phenomenological aspect of Reinach’s theory of justice. K. Baltzer-Jaray shows that Reinach’s essay in the first Jarbuch of phenomenology responds to the jurisprudential underpinnings of the unifying codification of German law in the Bürgerliches Gesetzbuch of 1909. The jurisprudence of the Gesetzbuch sees the law as a codified set of constructs which served to solidify political power. The Büch thus represents the failure to prevent the notion of ‘Recht’ (justice) from collapsing into ‘Gesetzt’ (written law). Reinach’s response is that Recht is an a priori timeless and unchanging ideal, which is independent of manmade laws and our attempts to comprehend it. For Reinach justice is a material essence which can only be grasped in intuition, via ideation. The sciences which study justice must operate via rational activity which generates synthetic principles to apply to contextual circumstances. This is a timely discussion of a sometimes contemporarily neglected aspect of the phenomenological project: the idealism, a priori-ism, and rationalism of the early German school. This clarifies the crucially phenomenological aspect of the work of an important thinker.
While there is not a lot of overlap between the essays in this section, they are truly cross-traditional, interspersing diverse phenomenological themes with critical theory, theology, and theories of justice.

Part 3. Emotion and Revelation.

Both the eighth and ninth essays present original phenomenological descriptive analyses. The eighth essay by F. Bottenberg is an attempt to provide a theory of the role of emotional evaluation and motivation. It argues that the theory of simple emotional valence is not nuanced enough to account for the embodied, amorphous, and context dependent nature of emotions. The animationist position put forward argues that a dynamic interplay of the internality of the body with the externality of the world is mediated by emotions. There is a three way correlation between certain classes of emotions (i.e. aggressive vs defensive), certain profiles of motor tendencies, and the ‘soliciting feel’ of the world. Thus, emotional valuing is not valent but kineso-existential. This essay will appeal to those looking for phenomenological descriptions of 4E cognition (see especially the description of the emotional experience of fear on p. 149), and ties in nicely with themes in the essay by Colombetti in part 4. It backs up poetic flair with solid content and clear distinctions, mimics the fluidity it depicts, and is reminiscent of Merleau-Ponty.

The ninth essay addresses the phenomenology of envy. In the past, Anglophone philosophers, like Taylor and Hacker (for example), have seen envy as other-assessing, because the other is seen as the object of the emotion. Contemporary discussions of envy distinguish between a (benign) envy that focuses on the object of envy, and a (malicious) envy which focuses on the state of the other as possessing this object. M. R. Kelly argues that this schema is inadequate because envy is always a comparative intentionality, and it is always a vice. Without the notion of comparativeness, object centred envy collapses into covetousness. Kelly proposes a distinction between possessor envy and deficiency envy. With the former we believe that the other doesn’t deserve what they have, in the latter we reproach ourselves for not having it. The former is other-centred, and focuses on the undeservedness of the superiority of the other. The latter is self-centred, and we see our status as unjustly inferior. Both however are based on assessing the self in relation to the other. Finally, possessor envy manifests in resentment and hostility toward the envied, whilst deficiency empathy manifests in self-loathing. Non-other centred deficiency envy is therefore not benign, as it diminishes one’s moral character. Both envies are a form of vice. Analytic and Anglophone virtue philosophers will find familiar methodological and thematic tropes in this article, as will Husserlians.

The tenth essay is W. C. Hackett’s attempt to articulate a primer on the phenomenology of the philosophy of revelation, with reference to recent phenomenological figures including Lacoste and Marion. Unfortunately, this chapter is a low point in this edited volume, and I convey only what little of it I understood. On p.187, it is claimed that
1. Philosophy is the inquiry into the essence of humanity.
2. The revelation of God is a revelation into humanities most private mystery. Therefore,
3. A philosophy or revelation is fundamental to philosophy’s innate aim.
Furthermore, because of phenomenology’s capacity to express experience, a phenomenology of philosophical revelation holds special promise to fulfil this fundamental philosophical project. A phenomenology of religious revelation articulates the appearance of the impossible and, therefore, by definition, transcends its own limits and expands the limits of intelligibility. It is an irony that an essay on revelation conceals. It was full of unintelligible phrases, unexplained specialist terms, and Greek, French, German and Latin. Non-specialists will find it impenetrable and it is, therefore, of value only to a select few.

Part 4. Embodiment and Affectivity.

Part four is rooted in the hybrid space between empirical psychology and phenomenology. There are interlacing ‘4E cognition’ themes in this part. Both the first and third articles rely on the interpretation of first person psychiatric descriptions of disorder as a form of eidetic variation.
The first article of part four (essay #11), by M. Ratcliffe, examines what constitutes the sense that one is in an intentional state of a particular type (i.e. perception), as opposed to a different type (i.e. imagination). It has been suggested that sense of type is determined by experiencing correlative characteristic types of contents alone. Ratcliffe proposes that one can experience contents characteristic of intentional state type x, without having the sense of being in that state type, and thus content is not sufficient to dictate sense of type. Evidence is provided by certain anomalous experiences.

Ratcliffe’s example is thought insertion (TI). He argues that some features of the contents of TI are characteristic of perceptual content (i.e. seemingly extra-mental external origin), but mostly the features are characteristic of thought content. Yet, TI has the sense of being a perceptual type experience. Thus, types of experience aren’t determined by, nor wholly collapse into, types of contents. Ratcliffe argues that another factor explains our sense of type—the phenomenological (Husserlian) notion of horizonality.

An object’s horizon determines the possibilities we attribute to it, and these possibilities determine an anticipatory profile. The anticipatory profile of inserted thoughts is more consistent with perception. For example, one has a sense of lacking foreknowledge of the occurrence of inserted thoughts, and thereby one experiences an associated negative affect—anxiety over the unknown. These features belong to the anticipatory profile of external auditory experiences—a type of perception. It is thus the anticipatory profile which correlates more strongly with sense of type of experience, and explains it better than content.

Incorporation is the assimilation of either skills or objects, and it is typically a feature of embodied or perceptual capacities. In her contribution (essay #12), G. Colombetti contends that incorporation also operates in affective states like motivations, moods, and emotions. An example of affective skill incorporation would be how bodily expressive ‘styles’, such as patterns of hand gesture and body postures, become a spontaneous and prereflective form of expressing and experiencing affects.

There are, it seems, two essential parts to the claim that affective states incorporate objects. Firstly, objects become constitutive parts of affective states. For example, hiking boots might partly constitute an affective state of confidence. Secondly, these affective states then change the nature of the world we see ourselves in. For example, the state of confidence which is partly constituted by our hiking boots in turn enables a specific set of motoric affordances and colours our perception of the hiking trail.

In response to potential objections, Colombetti maintains that objects are not only incorporated into perceptual states, which in turn act as a (causal/functional) input into affective states, but objects are incorporated directly into affective states themselves. An unconsidered objection is that, seeing as it is already held that objects are incorporated perceptually, and we can concede that perception is in causal/functional interaction with affectivity, doesn’t it seems a little unparsimonious to claim that objects are incorporated into affective states as well? This will need further discussion in the near future.

Essay #13, by J. Kreuger and M. Gram Henriksen claims that, in Mobius Syndrome (MS) (lateral congenital paralysis of one side of the face), and schizophrenia, paradigmatic phenomenological senses of embodiment are highlighted because they are disrupted. MS sufferers report a sense of detachment and alienation from their body, and a feeling of being trapped in their head, like a Cartesian disembodied mind. The body loses its anonymity, performing gestures and expressions are wilful and considered. The body is experienced as a Körper but not a Leib. Schizophrenia is characterised by a diminished self-affection and hyper reflexivity, and phenomenological reports suggest it can involve a disturbance in embodied ipseity. Patients report feeling disjointed from and disown their own body. This essay is the most descriptive and least argumentative of this part of the volume.

Part 5. Pragmatism.

The fifth part is highly creative. M. Craig’s contribution (essay #14) seeks to combine phenomenology with James’s pragmatism and Bergson’s vitalism. For Bergson, the primary state of experience is temporal flux, which is anaemic to verbalisation or conceptualisation. James, of course, coined the archetypal characterisation of consciousness as a ‘flow’ or ‘stream’. Both are thus concerned with the intricacy of life beyond abstract conceptualisation, and used vivid description, depiction, and images in order to do philosophy. Further, both Bergson’s intuitionist vitalism, and James’s sovereignty of the empirical singularity and emergentist ethics, promises to reinvigorate philosophy in a way which phenomenologists could participate.

Essay #15 (by J. Bell) details the interaction between the seminal American pragmatists J. Royce and Husserl, by recounting the presidential address by Royce in 1902 to the American Psychological Association. Royce was globally one of the earliest thinkers to engage with Husserl. Royce was interested in investigating the morphology (or, adaptability) of concepts, particularly on the shared conceptual grounds between the increasingly hostile inter-disciplinary areas of psychology and philosophical logic. One area of frequent concept morphology is mathematics. For Royce, as for Husserl, this was precisely an area where empirical and a priori consciousnesses merged to create a factical world full of meanings and ideal objectivities. Of pressing importance is the function of the consciousness of affirmation and denial for system building, organisation, and categorisation. This section of essay #15 is reminiscent of Burt Hopkins historical-mathematical reconstructions.

The final section of part 5, discusses the importance of the consciousness of inhibitions and taboo for Royce. It connects this with Husserl’s core notions of activity and passivity, the ‘I can’ and the ‘I can’t’, and the actualisation of some possibilities to the expense of others. The taboo and the inhibition are found on the borders of the consciousness of the limiting cases of what can (and ought) to become actualised, and to grasp (phenomenologically) the entertaining and inhibiting of a multiplicity of possibilities is to understand intelligence, thought, and the locus of pragmatic philosophy.

Part 6. Calling Phenomenology into Question.

The final engrossing part of this book begins very much back where this review started: questioning the coherency and health of phenomenology.

Essay #16 by T. Sparrow surveys a series of introductions to phenomenology, and finds phenomenology defined as the study of consciousness (Detmer, Gallaher), a foundational science (Detmer), the science of appearances (Lewis and Staehler), and a Platonic searching for essential truths (Sokolowski). Sparrow judges the lack of a cohesive definition problematic. Faced with this diversity, Simmons and Benson resort to a defensive definition of phenomenology as a family resemblance term. However, at least some strains of phenomenology endorse the notion that there is an essence to phenomenology and, critically, theorists (some within this very volume) often suggest that phenomenology might be applied as a research method to new areas. So, it seems imperative to define what exactly phenomenology is. The basic point of this essay is convincingly made early on. For the ‘variety of definitions’ objection to be considered problematic, however, it would need to be shown that there is less coherence within phenomenology than with any other research paradigm, science, or philosophical school.

Essay #17 by P. Ennis claims that, despite Husserl’s admirable attempt to limit himself to and examine only epistemologically purified Cartesian forms of evidence, we have better forms of evidence available to us today. As Ennis notes, Husserlian foundational evidence is criticised by Sellars attack on the myth of the given. Furthermore, Ennis argues that Metzinger’s and Chruchland’s accounts of the self might not be totally incommensurate with Husserlian transcendental accounts of the self, but they are developed (not only phenomenological but also) neurobiologically, functionally, and in representational terms. They thus offer similar (but not identical) systems, but with better (empirical scientific) evidential backing. There is very little original criticism here: the value of empirical evidence over phenomenological evidence is a stalwart of contemporary cognitive science. However, it is an interesting tactic to draw parallels between Metzinger and Husserl in order to persuade the phenomenologists that they needn’t abandon their core claims if they traded a phenomenological perspective for a functional/neurobiological one.

The final article (#18) by B E. Benson is a response to the previous two. Regarding Sparrow, Benson simply denies the legitimacy of the requirement that phenomenology have any easily definable method or essence. Also, Benson claims that there is more coherency among key features (like object, experience, appearance, science) of the varied definitions that Sparrow discusses than he grants. Lastly, though there is variety, there is also much shared DNA within the phenomenological family. Benson also echoes my concerns when he argues that phenomenology is no more varied than other large philosophical traditions, nor less methodologically coherent than natural science was in its first few centuries. Like scientific method, no one phenomenologist has the authority to decide the meaning and method of phenomenology.

Finally, in response to Ennis, Benson argues that the fact that Metzinger and Husserl came to similar conclusions doesn’t really allow us to differentiate them, let alone give us good reason to favour one over the other. For Benson, Ennis nowhere entertains a pluralistic approach to explaining psychological phenomenon, wherein the strength of neuroscience needn’t imply the death of phenomenology. Lastly, Ennis only addresses Husserlian transcendental phenomenology and, even if Ennis were right, phenomenology has many other facets, as the preceding article, and this edited work more generally, shows.

Hermann Schmitz: Ausgrabungen zum wirklichen Leben. Eine Bilanz

Ausgrabungen zum wirklichen Leben. Eine Bilanz. Book Cover Ausgrabungen zum wirklichen Leben. Eine Bilanz.
Hermann Schmitz
Karl Alber Verlag

[en:]Reviewed by: Corinna Lagemann (Freie Universität Berlin)Rezension von: Corinna Lagemann (Freie Universität Berlin)

Der Kieler Philosoph Hermann Schmitz (geb. 1928 in Leipzig) nimmt sicherlich eine besondere Rolle in der Theoriebildung des 20. Jahrhunderts, insbesondere in der Phänomenologie ein. Angetreten in den späten 50. Jahren mit dem ausdrücklichen Ziel “den Menschen ihr wirkliches Leben begreiflich zu machen”, d.h. “nach Abbau geschichtlich geprägter Verkünstelungen die unwillkürliche Lebenserfahrung zusammenhängender Besinnung zugänglich zu machen”[i], blickt er nun auf ein reiches Werk von über 50 Monographien sowie über 150 Aufsätzen zurück. Als Ausgangspunkt für sein Schaffen nennt Schmitz immer wieder die Auswirkungen eines verhängnisvollen Paradigmenwechsels des menschlichen Welt- und Selbstverständnisses, den er in der griechischen Antike verortet und der in den noch heute teilweise vorherrschenden Leib-Seele-Dualismus geführt habe. Sein umfangreiches, teilweise schwer zugängliches Werk darf man als Projekt verstehen, mit diesen Auswirkungen aufzuräumen; hier sieht Schmitz ein entscheidendes Versäumnis der Phänomenologie, in deren direkter Nachfolge er sich sieht; er ist der Begründer der sogenannten Neuen Phänomenologie.

Das Ziel des vorliegenden Bandes ist es, so Schmitz, “einige Fronten aufzuzeigen, an denen sich mein Kampf gegen die überlieferten Verkrustungen vermeintlicher Selbstverständlichkeit abspielt, um die wichtigsten Stoßrichtungen meiner Ausgrabungen zum wirklichen Leben zu markieren”[ii]. Durch die angemessenen Verbesserungen und Präzisierungen verschiedener Punkte möge das Buch auch für Kenner des Frühwerks ergiebig sein; gleichzeitig beansprucht Schmitz, dass es eingängig sei und sich damit auch für neue Leser seiner Theorie eigne.

Im Verlauf seines Werks haben sich seit den sechziger Jahren vier Hauptlinien seiner Theorie herauskristallisiert, denen jeweils ein Hauptkapitel des Bandes gewidmet ist. Somit erfolgt eine Rekonstruktion und eine kritische Revision des Gesamtwerks entlang seiner Hauptachsen.

Die ersten beiden Kapitel – Subjektivität und Mannigfaltigkeit – stehen sachlich in einem engen Verhältnis; so ist das Kapitel zur Subjektivität auch sehr kurz gehalten. Es handelt sich um eines der frühesten und fundamentalen Konzepte des Schmitzschen Theoriegebäudes und mit Sicherheit auch um eines der komplexesten und am schwersten zugänglichen; so befasst sich der erste Band vom System der Philosophie (Die Gegenwart) (1964) mit diesem Thema. Hier wurden die meisten Korrekturen und Erneuerungen vorgenommen.  Mit seiner intuitiv nicht ganz eingängigen Rede von den verschiedenen Formen der Mannigfaltigkeit beschreibt Hermann Schmitz die unterschiedlichen Stadien des Erlebens gemäß ihres Abstraktionsgrads. Das Mannigfaltige ist das, was der Mensch vor der Individuation einzelner Gegenstände an und um sich selbst erfährt. So unterscheidet Schmitz das chaotische Mannigfaltige vom numerischen, wobei sich ersteres in diffus und konfus unterteilen lässt. Chaotische Mannigfaltigkeit ist ein Zustand ohne Identität und Verschiedenheit, d.h. ein reines gleichförmiges Durcheinander, innerhalb dessen der Mensch sich orientieren muss. Als Beispiel nennt Schmitz das Wasser, das einen Schwimmer umgibt oder den Zustand des Dösens, der die Umgebung verschwimmen lässt. Die Unterteilung in die Subtypen ‘konfus’ und ‘diffus’ wurde nach den Ausführungen im System vorgenommen; damit wird dem Umstand Rechnung getragen, dass es ein breites Spektrum dieser Art(en) von Mannigfaltigkeit gibt. So ist das Wasser, das den Schwimmer umgibt, homogen und entbehrt jeder Form von Identität und Verschiedenheit, was mit dem Begriff der konfusen Mannigfaltigkeit bezeichnet wird. Die spürbaren Körperbewegungen des Schwimmers, oder auch Kaubewegungen[iii] sind immer noch nicht vereinzelbar, jedoch verfügen diese über ein gewisses Maß an Verschiedenheit in der Form, dass sie sich spürbar vom Hintergrund abheben und bewusstgemacht werden können. Bei dem numerischen Mannigfaltigen – im Frühwerk zählbares Mannigfaltiges – handelt es sich um den (leibfernen) Bereich des Zählbaren und der Mathematik.

Allein durch die Unterteilung der chaotischen Mannigfaltigkeit in ihre Subtypen gewinnt die Analyse gegenüber der Ursprungsversion von 1964. Nach der Überwindung des erheblichen Lesewiderstands ermöglicht dieses Konzept eine genaue und treffende Beschreibung des Kontinuums menschlicher Verhaltungen, von den basalen Bewusstseinsschichten bis hin zu dem größtmöglichen Grad an Abstraktion.

Hier schließt die Theorie der Leiblichkeit an, eine weitere zentrale Säule in Schmitz’ Gesamtkonzeption, die im dritten Kapitel des Bandes entfaltet und umfassend gewürdigt wird. Im leiblichen Spüren liegt die Wurzel der Selbstzuschreibung, einem ersten rudimentären Selbstbewusstsein und die “Zündung der Subjektivität”. Über die identifizierbare Selbstzuschreibung, die im eigenleiblichen Spüren begründet liegt, können Identität und Verschiedenheit in die Mannigfaltigkeit gebracht werden, dergestalt, dass der Mensch (Schmitz: “Bewussthaber”) sich selbst als Zentrum seines Erlebens wahrnimmt und sich in der Welt verorten und sich zu ihr verhalten kann. Dies realisiert sich im affektiven Betroffensein (sic), wenn der Mensch etwas am eigenen Leibe spürt, sich ergriffen oder betroffen fühlt, “wenn der plötzliche Andrang des Neuen Dauer zerreißt, Gegenwart aus ihr abreißt und die zerrissene Dauer ins Vorbeisein entlässt (primitive Gegenwart (…)).”[iv] Hier wird bereits der zeitliche Aspekt von Leiblichkeit angedeutet, der in Schmitz’ Konzeption eine große Rolle spielt, in diesem Band allerdings erst im Zusammenhang mit Welt wieder aufgegriffen wird.

Die Leibkonzeption ist seit den Anfängen im zweiten Band des Systems (1965 und 66) weitgehend unverändert; im vorliegenden Band findet sich eine pointierte, gleichwohl umfassende Beschreibung der zentralen Begriffe (leibliche Dynamik, leibliche Kommunikation, etc.). Allein die Beispiele, die Schmitz wählt, etwa um die leibliche Dynamik zu charakterisieren, sind bisweilen problematisch und nicht ohne Weiteres nachvollziehbar. So ist etwa im Zusammenhang mit den leiblichen Regungen von der Angstlust die Rede, und von Menschen, die z.B. die Achterbahn als angsterregende Situation aufsuchen, um sexuelle Erregung zu spüren; auch die Erwähnung der mutmaßlich schmerzfreien Geburt ist im Zusammenhang mit der Gewichtsverschiebung im vitalen Antrieb fragwürdig. Hier beruft sich Schmitz auf den Mediziner G.D. Read und bescheinigt den „innerlich vollkommen vorbereiteten Frauen (…) nur sehr geringe oder gar keine Beschwerden“[v]. Allerdings hätten sie „ein gutes Stück schwerer Arbeit zu leisten. Ihr Ächzen und Stöhnen sei das eines Mannes, der mit Erfolg an einem Seil zieht “ (Ebd.). Diese Beschreibung ist ebenso spekulativ wie anmaßend und wird damit dem zu beschreibenden Aspekt nicht gerecht.

Im Zusammenhang mit der Leiblichkeit wird in einem extra Unterkapitel dem Bereich der Gefühle besondere Aufmerksamkeit geschenkt. In seiner Beschreibung der Gefühle als leiblich fundierte Atmosphären sieht Schmitz “ein jahrtausendealtes Missverständnis der Gefühle”[vi] überwunden, jenes Missverständnis nämlich, das die Gefühle einer privaten, unzugänglichen Innenwelt zuordnet. Indem er Gefühle als Atmosphären mit eigener räumlich-zeitlichen Struktur beschreibt, kann er sie als gleichsam in der Welt vorkommend, den Fühlenden übersteigend und intersubjektiv wirksame Mächte plausibel machen, die keinesfalls auf private Innenwelten beschränkt sein können. Sehr stark ist in diesem Kontext der Vergleich mit Wetter und Klima, ebenso wie seine sehr überzeugenden Beispiele, etwa die Wahnstimmung in der Schizophrenie, das Grauen, aber auch die Zufriedenheit und der ennui. Vor allem die Transformationsprozesse von reinen Stimmungen hin zu in einem bestimmten Gegenstand oder Sachverhalt zentrierten Gefühlen lassen sich so gut nachvollziehen.

Im vierten Kapitel öffnet sich der Fokus in Richtung Welt. Hermann Schmitz umreißt seinen Begriff der Welt als entfaltete Gegenwart, wie er dies in seinem Band Was ist die Welt? entwickelt hat; ein Konzept, das sich zwingend aus seiner Theorie ergibt und darin auch schon angelegt war, aber niemals explizit als ‘Welt’ dargelegt wurde. Die entfaltete Gegenwart ist gleichsam der Gegenbegriff zur bereits erwähnten primitiven Gegenwart. Stiftet diese nämlich im affektiven Betroffensein die Subjektivität, findet in der Entfaltung der Gegenwart nach Schmitz eine Abschälung jener Subjektivität statt und der Mensch gewinnt mehr und mehr Distanz zum Geschehen. Das Ergebnis der Entfaltung der Gegenwart ist die Welt: eine den Menschen übersteigende Ganzheit von Gegenständen, Sachverhalten und Möglichkeiten zur Vereinzelung. Dieses Konzept ergibt sich fast zwingend aus seinen bisherigen Überlegungen, expliziert wurde dieser Begriff erst kürzlich im Band Gibt es die Welt? (Alber 2014).

Der Band schließt mit einem vergleichsweise kurzen Kapitel zur Geistesgeschichte des Abendlandes ab; es schlägt den Bogen von dem heidnischen Altertum über das vorchristliche Jahrtausend hin zur Neuzeit. Dieses Kapitel kann als Rückblick auf die philosophiehistorischen Ausführungen verstanden werden, die Hermann Schmitz in verschiedenen Monographien, zuletzt in Der Weg der europäischen Philosophie (2009) ausführte. Gemessen an seinem inhaltlichen Umfang ist es mit 50 Seiten recht kurz und es schließt sachlich nicht an die vorangehenden Kapitel an. In den einleitenden Worten nennt Schmitz ‘Enthusiasmus und Melancholie’ als Triebfedern für dieses Kapitel, was einem bilanzierenden Alterswerk unbedingt zugestanden werden kann.

Was bleibt nun also als Bilanz? Die tatsächliche Überwindung der Mensch- und Weltspaltung? Die Relativierung eines einseitig akzentuierten Individualismus?[vii]

Immerhin kann man festhalten, dass Hermann Schmitz im Verlauf seines Werks ein entscheidender Beitrag zur phänomenologischen Forschung und auch zu zahlreichen anderen Disziplinen gelungen ist, für die seine (Wieder-)Entdeckung des Leibes und seine Auffassung der Gefühle als Atmosphären anschlussfähig und überaus fruchtbar waren, um nur zwei Beispiele herauszugreifen. So profitieren nicht nur Psychologie und Psychiatrie von seiner Theorie, auch für die Geographie, Sozial- und Rechtswissenschaften haben sich seine Analysen als anschlussfähig erwiesen. Mit den Ausgrabungen ist ein pointierter Rückblick auf ein äußerst ertragreiches Werk gelungen, der für Einsteiger und Kenner seines Werkes gleichermaßen empfehlenswert ist.

[i] Hermann Schmitz, Ausgrabungen zum wirklichen Leben. Eine Bilanz. Verlag Karl Alber, Freiburg i.Br. 2016. S.7.

[ii] Ebd., S.8.

[iii] Ebd., vgl. S.104.

[iv] Ebd., S.19.

[v] Ebd., S.170.

[vi] Ebd., S.225.

[vii] Ebd., S.368.

Frederick C. Beiser: Weltschmerz: Pessimism in German Philosophy, 1860-1900

Weltschmerz: Pessimism in German Philosophy, 1860-1900 Book Cover Weltschmerz: Pessimism in German Philosophy, 1860-1900
Frederick C. Beiser
Oxford University Press
Hardback £40.00

Halla Kim, Steven Hoeltzel (Eds.): Transcendental Inquiry: Its History, Methods and Critiques

Transcendental Inquiry: Its History, Methods and Critiques Book Cover Transcendental Inquiry: Its History, Methods and Critiques
Halla Kim, Steven Hoeltzel (Eds.)
Palgrave Macmillan
Hardcover 106,99 €
XIV, 300

J. Aaron Simmons, J. Edward Hackett (Eds.): Phenomenology for the Twenty-First Century

Phenomenology for the Twenty-First Century Book Cover Phenomenology for the Twenty-First Century
J. Aaron Simmons, J. Edward Hackett (Eds.)
Palgrave Macmillan UK
Hardcover 99,99 €
XVII, 378

Frederick Beiser: The Genesis of Neo-Kantianism, 1796-1880

The Genesis of Neo-Kantianism, 1796-1880 Book Cover The Genesis of Neo-Kantianism, 1796-1880
Frederick C. Beiser
Oxford University Press
Hardback £75.00

Reviewed by: Nicolás Trujillo-Osorio (Diego Portales University, Chile and Leiden University, The Netherlands)

When the first dossier on neo-Kantianism was published in the 2008 Summer edition of Philosophical Forum, several scholars considered it as an unexpected work about some forgotten philosophers. Since the publication of those papers, much work has been done in this field.[1] Almost ten years later it is no surprise then that neo-Kantianism has come back as a particular subject of research, as much for philosophers as for social scientists.[2] However, it is also true, as the author of this book states, that the study of neo-Kantianism is still in its infancy (Beiser, 2014; 12). To contribute to understanding neo-Kantianism as a historical source of our contemporary philosophy, Frederick Beiser takes on the task of explaining the historical emergence of this fuzzy movement, known maybe too uncritically, as neo-Kantianism.

The book is organized in three chronological parts. The first part titled The Lost Tradition. It clusters around four German philosophers: Jakob Friedrich Fries (1773-1843), Johann Friedrich Herbart (1776-1841), Friedrich Eduard Beneke (1824-1882), and Herman von Helmholtz (1821-1894). The emergence of psychologism as the leading interpretation of Kant’s philosophy is the crux of the matter here. The second part is called The Coming of Age. It deals with the work of Kuno Fischer (1824-1907), Eduard Zeller (1814-1908), Otto Liebmann (1840-1912), Jürgen Bona Meyer (1829-1897) and Friedrich Albert Lange (1828-1875). It also analyzes two important polemics of the period: pessimism and darwinism. Finally, the last part of the book bears the title The New Establishment. Beiser presents here the work of the philosophers who became the official spokesmen of Neo-Kantianism, as it is commonly understood: Hermann Cohen (1842-1918) – father of the Marburg School –, Wilhelm Windelband (1848-1915) – father of the Southwest School – and Alois Riehl (1844-1924) – main representative of the Göttingen School.

Besides the chronological and biographical methodology, Beiser organizes the book on the basis of two fundamental theoretical problems: the identity crisis of philosophy and the materialism controversy (Beiser; 2014; 35-41). Just like in his earlier books on the history of German Philosophy, [3] Beiser interprets the 19th century as the period of confrontation with these two problems. Hence, Neo-Kantianism is understood first and foremost as a particular stance in the middle of a hectic scenario, where philosophy was the antagonist of the emergent natural sciences. What is the task of philosophy? Is it true that everything can be reduced to material grounds? What is the nature of matter and what can philosophers say in this regard? One principal aim of the book is to analyze the main neo-Kantian sources, in order to display the different discussions and arguments stressed by these German Scholars in and against their intellectual context. A closer look into the three parts of the book will show the main thesis of the book. Since I cannot analyze here the interpretation of each philosopher mentioned by the author, I will focus on explaining the core ideas of each section and on mentioning a few exemplar topics. Finally, to conclude I will develop two critical remarks on Beiser’s definition of neo-Kantian transcendental philosophy.

I am of the opinion that the First Part of the book is by far the most intrepid one. It aims at redefining the common, traditional understanding of the history of neo-Kantianism. According to the literature, neo-Kantianism was an academic philosophical movement which began around 1860. The point of departure was Otto Liebmann’s book Kant und die Epigonen (1865), which forged for the first time, as a catchphrase, the idea of going back to Kant. From then on, the emergence of three different schools of neo-Kantianism seemed almost natural. Each School developed distinct interpretations and emphasized different concepts of Kant’s critical philosophy. This produced the impression that neo-Kantianism was nothing but a fuzzy university movement. But nothing comes from nothing. Every idea, as small it might be, emerges from a lengthy period of inception, dissemination, and struggle. It is Beiser’s aim to prove that the traditional interpretations of the history of neo-Kantianism have hitherto been too narrow. Unlike Ernst Cassirer and Klaus Christian Köhnke, Beiser maintains that Liebmann’s book is rather the end point of a trend begun seventy years earlier, exactly in 1790, even before Kant’s own death. The date of birth is not meaningless. On the contrary, it allows us to understand neo-Kantianism not only as a university movement, but also as a truly cultural renewal on German soil. By the end of the 18th century, Jakob Friedrich Fries, Johann Friedrich Herbart, and after that of Friedrich Eduard Beneke, criticized Speculative Idealism for its metaphysical and foundationalist doctrines. They were the first advocates of Kantian doctrines, and with their criticisms mostly against Schelling and Hegel, they settled the first phase of the neo-Kantian movement. Notwithstanding their different readings of Kant’s philosophy, they all developed an empirical-based psychology under Kantian terms. In particular, they shared five fundamental positions. First, the central role of empirical psychology for epistemology. Second, the fundamental truth of transcendental idealism. Third, the reaction against speculative idealism. Fourth, the need for an empirical and analytical method for philosophy. Fifth, allegiance to the Kantian tradition. According to Beiser, the gist of the first phase was represented by Jakob Fries’s book Reinhold, Fichte, Schelling, published in 1803.

In spite of their academic posts in well-known German universities, and unlike speculative idealists, the early neo-Kantian inception movement disappeared rather rapidly. Beiser points out two reasons for their vanishing. First, the political and intellectual dispute with the hegemonic rationalist-speculative tradition of Reinhold, Fichte, Schelling, and Hegel. Second, the interpretation of their “advocacy of empirical psychology” as a manifestation of “psychologism”. In this regard, one of the merits of the book is to have shown the inadequacy of such an interpretation. By means of a comparison with later neo-Kantian developments, Beiser holds that Fries, Herbart, and Beneke also seek to steer epistemology away from psychology, as well as from every form of foundationalism. In doing so, they advocated a “science of human nature” which was not a foundation for empirical science, but an enquiry into its empirical-natural roots. Thus, the early neo-Kantians defended a well known Scottish project at the time, which was known in Germany under the name of Anthropologie (Beiser, 2014; 70).

The First Part ends with a brief mention of Hermann Lotze, Adolf Trendelenburg, and Hermann von Helmholtz. At this point, Beiser limits himself to claim that the three philosophers built the bridge between the first and the second generation of neo-Kantians. Further reasons for holding this interpretation are unfortunately absent here. [4].

Although the Second Part of the book, The Coming of Age, informs of the second phase of the formation of Neo-Kantianism, it turns out to be more eclectic than the First Part. This is due to the diverse group of philosophers analyzed here, as well as to the polemics analyzed at the end of the section: Pessimism and Darwinism. In fact, the unity of this phase is not provided exclusively by the identity crisis of philosophy, which was the main trigger of the so-called Lost Tradition. Rather, Beiser claims that the second phase was also triggered by political and scientific reasons. By the 1860s Kant’s philosophy was understood as much as a political liberal philosophy in the midst of the aftermaths of the 1848 Revolutions, as an antidote against the nascent materialism of Karl Vogt, Ludwig Büchner, and Heinrich Czolbe (Beiser, 2014; 573ff). Undoubtedly, it is possible to trace common themes between these two phases. For example, the idea of philosophy as a critical enterprise, the opposition between idealism and materialism, the rejection of Speculative Idealism (with the exception of Kuno Fischer’s Hegelian interpretation of Kant), the aesthetic foundation of morality and religion (due to Herbart’s philosophy of pedagogy), and the enduring psychological interpretation of Kant’s theoretical philosophy (most notably developed by Lange’s Geschichte des Materialismus). However, the intellectual background of these themes was more political than strictly philosophical. Furthermore, new approaches to Kant’s philosophy arose during the 1860s which have to do more with Kant’s philosophical and philological interpretation, than with its usefulness for the political scenario. This is the case for the following problems: the function and meaning of the thing in itself, Liebmann’s critique to the psychological interpretation of philosophy, the development of Kant’s philology, and the development of the problem of history with the subsequent emergence of a new field: philosophy of history (due specifically to Eduard Zeller’s historical criticism).

In the Third Part, The New Establishment, Beiser finally deals with the Marburg School, The Southwest School and the Gottingen School of neo-Kantianism. The aim of the third and last part is to interpret these three schools as the consolidation of neo-Kantianism. According to Beiser, political reasons made the establishment of neo-Kantianism possible in the German academic milieu, in particular, the liberal political atmosphere: the independence of academic life from the Church, and the Berufungsboom of the 1870s (Beiser, 2014; 1230). In principle, the decade of consolidation, as Beiser calls it, continued the following themes: the critical philosophy as a bulwark against materialism, the defense of philosophy from the attacks of empirical sciences, and the distinction between psychology and epistemology. Although this distinction was present in the works of Fischer, Lange, and Liebmann, Cohen, Windelband, and Riehl understood it in a completely different way. Cohen, for example, developed for the first time in his Kants Theorie der Erfahrung a strict epistemological interpretation of the transcendental. Unlike his predecessors who saw the transcendental as a psychological realm of empirical functions and events, Cohen understood the transcendental as the realm of the logical conditions of possibility of scientific knowledge. In Windelband’s case the transcendental is the realm of a normative consciousness, that is, a fundamental plane for the constitution of the validity (Geltung)

of practical propositions. Finally, in spite of his realist interpretation of Kant’s philosophy, Riehl also understood the transcendental as an epistemological, non-psychological space of meaning. As Beiser sums it up, the crucial difference between the phase of consolidation and the earlier ones is the understanding of the transcendental not as the quid facti? but as the quid juris?, such as Kant exposed it in the second edition of the Transcendental Deduction of the Kritik der reinen Vernunft.

Beiser’s explanation of the transcendental in its three scholastic versions is rich in bibliographical analysis and historical references. However, this point deserved perhaps a more systematic consideration. Beiser describes the difference between quid facti? and quid juris? by using the distinction between first-order theories and second-order theories. While the former deals with empirical content (this would be the case of the psychological readings of Kant from 1790 to 1860), the latter deals with the logical structures of scientific knowledge. Unfortunately, Beiser’s strategy has two weaknesses. On the one hand, it does not offer a detailed description of the transcendental in contrast with other second-order theories. Furthermore, it does not explain why the psychological programs were first-order theories. If we consider that Fries, Herbart, Beneke, Lange, and others understood psychology as a πρώτη φιλοσοφία, then the epistemological status of psychic faculties and events is at least dubious. On the other hand, Beiser’s strategy does not allow for an involvement with more systematic interpretations of the history of neo-Kantianism. Thus, Beiser seems closer to the readings of Überweg and Österreich[5], who offered a chronological understanding of the period, than to Ernst Cassirer’s critical understanding of neo-Kantianism.[6] This is perhaps the reason why Beiser does not discuss other important contemporary contributions to the history of neo-Kantianism, such as those of Eric Dufour and Massimo Ferrari, which are explicitly built on Cassirer’s systematic interpretation of the period.[7] The problem that arises here is noteworthy, insofar as it leads us to ask what kind of genesis Beiser builds in his work? What kind of “history of neo-Kantianism” are we dealing with here? A possible answer might be that Beiser’s interpretation is more a history of ideas, than a history of problems (Problemsgeschichte).

In any case, I do not want to diminish with a critical remark the main contribution of the book. In a famous review of Dilthe’s and Euler’s philosophies of history, Paul Natorp, representative of the Marburg School, defines the contribution of history to philosophy in the following terms:

“Das Tun der Geschichte scheint auf die Vergangenheit gerichtet; doch zielt es in Wahrheit vielmehr darauf, den lebensfähigen Gehalt der Vergangenheit für Gegenwart und Zukunft zu retten. Sie ist nicht — wie jener „Historismus”, gegen den Nietzsche streitet — beschäftigt, selbst als ein totes Ding, die Toten zu begraben, sondern vielmehr den tätigen Kräften des Lebens einen gewaltigen Zuwachs zu verschaffen, indem sie alle die „potentielle Energie” lebendig zu machen strebt, die in der bisherigen Arbeit der humanen Kultur aufgesammelt worden ist. (Natorp, 1908; 564)”

Among the diverse themes and problems exposed by neo-Kantians, Beiser pays special attention to those that reveal similarities with our own context. Lange’s critique of the materialist interpretation of consciousness, the aesthetic foundation of morality pursued by Herbart, Fries, and others, Cohen’s contribution to the philosophy of science, and finally, Windelband’s conception of normativity are exposed as significant antecedents to our current philosophy. In other words, Beiser analyses these subjects in such a way that the more we read The Genesis of Neo-Kantianism the more we realize the potential energy of neo-Kantian philosophy for our present and near future.


Cassirer, E. (1929) “Neo-Kantianism”: in Encyclopaedia Britannica, vol. XVI 214-15.

Dufour, É. (2003) Les Néokantiens. Valeur et Verité, Paris: J. Vrin.

Edgar, S. (2015) “Review of Frederick Beiser, The Genesis of Neo-Kantianism: 1796-1880 (Oxford University Press, 610pp)”, in: The British Journal for the History of Philosophy, 23:5, pp. 1009-1012.

Ferrari, M. (1997) Introduzione a Il Neocriticismo, Roma-Bari: Editori Laterza.

Patton, L. (2015) “Review: Frederick C. Beiser, The Genesis of Neo-Kantianism, 1796-1880, Oxford University Press, 2014, 610pp.” in: Notre Dame Philosophical Reviews. An Electronic Journal (

Natorp, P. (1908) “Über Philosophie, Geschichte und Philosophie der Geschichte”, in: Historische Zeitschrift, nº 100: pp. 564–584.

Staiti, A. (2016) “The Genesis of Neo-Kantianism, 1796-1880 by Frederick Beiser (review)”, in: Journal of the History of Philosophy, Volume 54, Number 1, January 2016, pp. 177-178.

[1] See Krijnen, C. (ed.), Neukantianismus-Forschung Aktuell, Ausgabe 2016, 1. (

[2] Beiser mentions in the Preface to his book the following studies: Friedman, M and Nordmann, A. (eds.) (2006) The Kantian Legacy in Nineteenth-Century Science, Cambridge, MA: MIT Press; Chignell, A. Irwin, T. and Teufel, T. (eds.) (2008) Back to Kant: Neo-Kantianism and its Relevance Today, The Philosophical Forum, Summer 2008); Makkreel, R. and Luft, S. (2010) Neo-Kantianism in Contemporary Philosophy, Bloomington, IN: Indiana University Press; Boyle, N., Disley, L. and Cooper, I. (2013) The Impact of Idealism: The Legacy of Post-Kantian German Thought, 4 vols. Cambridge: Cambridge University Press, 2013. I would like also to mention the following studies: Luft, S. (2015) Neo-Kantian Reader, Routdlege; Staiti, A. and De Warren, N. (2015) New Approaches to Neo-Kantianism, Cambridge University Press. For a more detail account on studies about neo-Kantianism, s. note 1

[3] S. Beiser, F. (2011) The German Historicist Tradition, Oxford University Press, 2011; Beiser, F. (2013) Late German Idealism: Trendelenburg and Lotze. Forthcoming 2013, Oxford University Press. Beiser, F. (2014) After Hegel: German Philosophy, 1840-1900, Princeton University Press.

[4] For a further explanation s. Beiser, F. (2013) Late German Idealism: Trendelenburg and Lotze. Forthcoming 2013, Oxford University Press. Beiser, F. (2014), After Hegel: German Philosophy, 1840-1900, Princeton University Press.

[5] Überweg, F. (1923) Grundriß der Geschichte der Philosophie, Vierter Teil, Berlin.

[6] Cassirer, E. (1929) “Neo-Kantianism”: in Encyclopaedia Britannica, vol. XVI, pp. 214-15.

[7] s. Dufour, É. (2003) Les Néokantiens. Valeur et Verité, Paris: J. Vrin. Ferrari, M. (1997) Introduzione a Il Neocriticismo, Roma-Bari: Editori Laterza.