Dzwiza-Ohlsen’s book presents us with a thorough, systematic study of Husserl’s phenomenology along two axes of problems: on the one hand, it reconstructs—and argues for—a developmental history of the central phenomenological concept of lifeworld in Husserl’s works, following Manfred Sommer in tracing its roots back to a first “Göttingian” conception. On the other hand, the study focuses on language and particularly on Husserl’s theory of essentially occasional expressions (OE) from the Logical Investigations (LI, Hua XIX-01), which, further reconstructed, developed and complemented by the author, comprises a fundamental tool of analysis for the structure and levels of the lifeworld, both in its first Göttingian manifestation and in its mature “Freiburgian” form. The book thus proceeds in a zig-zag manner between, on the one hand, an exegetical and historical reconstruction of Husserl’s intellectual development, and a conceptual, critical analysis of the different problems related to the lifeworld, horizon-intentionality and OE on the other, consequently arriving at the main thesis of the work: that the concept of lifeworld in Husserl’s intellectual history represents a continuous development and reveals in all stages the idea of an occasional horizon.
The first section reconstructs the path from the LI to the Ideas (Hua III, IV and V), starting with an analysis of OE as “lifeworldly disturbances” [lebensweltliche Störungen] to pure logic. OE are known in the analytic literature as indexical expressions, such that vary their meaning according to the context of the utterance: “here”, “now”, “I” are typical examples. According to Dzwiza-Ohlsen, the LI are marked by a stark focus on pure logic and particularly on a logical conception of truth as apodictic and immutable, which renders Husserl’s analysis of OE, as Husserl himself would later claim, an “act of violence” [Gewaltstreich] against pure logic. The core of the argument is that, while OE are essentially situated and context-sensitive, pure logic does not admit of such variability and therefore Husserl lacked the appropriate theoretical tools to successfully analyze them. Though both theses are true, it is not quite clear that the context of the LI would prevent an interesting analysis of the OE. The author relies for this thesis on two premises, which are, in my opinion, a bit too strong.
First (28), he takes—following Derrida—Husserl’s analysis of expressions in solitary life (LI, §8) to be an anticipation of the phenomenological reduction and elevates it to the status of a methodological principle. Dzwiza-Ohlsen ends up criticizing Husserl for violating this “methodological restriction”: “Husserl analyses occasional expressions within a conversational situation […] and thus violates one of his central methodological premises, namely the reduction to solitary life” (35). So even though Husserl does analyze OE within communicative contexts, Dzwiza-Ohlsen criticizes that analysis on the ground of violating a methodological restriction. Arguably, there is no such methodological restriction in LI, but in any case, since the solitary life is not explicitly presented by Husserl as a methodological principle, it would fall upon Dzwiza-Ohlsen to make the case for such an interpretation, which he does not do. Given that Husserl does not declare himself beholden to such a restriction, as the case analyzed by the author and many others show, I do not see this claim as justified.
The author’s second premise is that the LI only present a logical notion of truth and, therefore, are unable to account for the truth of perception-based statements about individual objects: “For the appropriate interpretation [of OE], he would have needed a concept of truth that could apprehend the concrete, such as individual objects, people and their relations in events, insofar as he is reflecting on the conditions for reference. Because he does not do this, the determination of their empirical significance remains a riddle” (38-9). But we do not find in Dzwiza-Ohlsen’s analyses any mention of §§ 9-14 of the first LI, where Husserl presents his conception of reference and of meaning-fulfillment, or of § 5 of the sixth LI, appropriately titled “Perception as significance-determining act”, or of § 39, where Husserl presents four different conceptions of truth.
After arriving at the conclusion of OE as lifeworldly disturbances to pure logic, Chapter Two presents OE as a framework to interpret the history of the Husserlian conception of the lifeworld. The author makes use of Karl Bühler’s theory of language, introducing the notion of a ‘here-now-I-’ system of orientation under the rubric of “origo”. This term, sometimes used in pragmatics, stems from the Latin for “origin” and designates the point of reference for a given speaker. The OE are divided into four classes: spatial, personal, temporal and others. Together with Husserl’s original conception of OE in the LI, the theoretical tools presented by Bühler open the door for an exhaustive and example-rich analysis of the different classes of OE. Dzwiza-Ohlsen’s analysis of each class culminates in a general analysis (§ 7), where OE are defined as situated, context-sensitive, horizon-dependent and praxis-oriented. OE are no longer seen as somehow faulty or incomplete, but their possible vagueness and variability are vindicated as elements that necessarily belong to our everyday communication practices and, to that extent, as essential for our relation to the lifeworld.
Chapters Three to Five provide a further, in-depth analysis of OE mediated by a “triple jump” (69): (1) temporally, from the LI to 1907; (2) methodologically, from a logic-oriented phenomenology to the first considerations for a transcendental phenomenology as the basis of universal knowledge and (3) content-wise, by presenting the first concrete descriptions of lifeworldly situations within the natural attitude. Thus, Chapter Three focuses first on the spatial class of OE by drawing on Husserlian materials going back as far as the early, mathematical studies on space from 1894. It then moves to the Main Pieces [Haupstücke] (Hua II/XVI) and the lectures on Thing and Space (Hua XVI), where we find the first descriptions of the phenomenological reduction and an explicit thematization of the natural attitude as the terminus a quo of phenomenological philosophy: our world-experience as a reference point for phenomenological description and source for all eidetic analyses. Here Dzwiza-Ohlsen sees “the correlate of the natural attitude named by its later name: the lifeworld” (81). § 1 of Thing and Space, in which Husserl offers a very detailed description of the “natural spiritual-disposition” [natürliche Geisteshaltung], is offered by Dzwiza-Ohlsen as a clear anticipation of what would later be named the lifeworld.
Chapter Three concludes with further analyses of spatiality based mainly on the constitution of perceptual objects, which is taken as a point of departure for the analysis of our experience of reality and, in turn, of the lifeworld itself. The relation between intersubjectivity (as the source of objectivity) and perception marks the passage to Chapter Four, where the personal class of OE (such as personal and possessive pronouns) are analyzed in connection with empathy, motivation and the social world. Basing primarily on the Fundamental Problems of Phenomenology (Hua XIII), the close relation between the spiritual world, our “deictic” experience of our environment and, primarily, other human beings, is revealed as central. Dzwiza-Ohlsen proposes to understand our experience within the natural attitude as a kind of “index”, leading to an eidetic ontology of the lifeworld. The important point the author argues for is that our lifeworldly experience in the natural attitude already makes certain concepts available which can later be more rigorously or scientifically clarified. But the task of clarifying them in their lifeworldly being is precisely the task of phenomenology and the ontology of the lifeworld.
Chapter Five closes Section One of the book with the remaining class of OE: the temporal indexicals. The analysis of these is understood as the key for a theory of empirical meaning (as opposed to the theory of ideal meaning of the LI). The analyses are based on the Lectures on inner Time-Consciousness (Hua X), going through the innovations of the 1908 Lectures on Theory of Meaning (Hua XXVI), arriving finally at the revised sections of the LI (Hua XX/2) and Ideas I. An in-depth analysis of temporality allows the author to describe an “occasional horizon of empirical reference” (148), which together with a theory of meaning for empirical objects, aims to complement the otherwise logically one-sided conceptual elaborations of Husserl in the LI.
The terrain is thus set for Section Two: early and late phenomenology of the lifeworld. The Göttingian early concept of lifeworld is located in Ideas II (Hua IV), where concepts such as “social world”, “cultural world”, “surrounding world” and especially “communicative world” serve as candidates for an early version of the concept of lifeworld. The author focuses on the intersection of three dimensions to analyze this early concept: (i) phenomenological analyses of constitution; (ii) regional ontology, with a special focus on nature and spirit; and (iii) the theory of attitudes. Thus, the early concept of lifeworld is to be phenomenologically analyzed via constitutive performances within the region of spirit and in the corresponding personal attitude. An interesting, critical point raised by the author concerns how to understand the relation between the natural and the personal attitudes. While it is clear that the naturalistic (as opposed to the natural) attitude and all other scientific ones imply an active change and an abstraction of the objects and corresponding regions being thematized, both the natural and personal attitudes are those in which we typically find ourselves in our daily lives. All scientific attitudes also imply a reference to the natural attitude and to our experience within the lifeworld. If the natural and personal attitudes are not to be conflated, then the personal must imply a specific focus on, precisely, personal elements of the lifeworld. The personal attitude abstracts from certain elements that appear in the natural attitude so as to make salient what is properly personal.
In Section Two, Chapter Two, the differences between the early and late conception of the lifeworld are explicitly treated. According to the author, the core difference is that the late conception “has less to do with a phenomenology of the lifeworld, but rather with a critical theory of the historical misdevelopment [Fehlentwicklung] of the sciences departing from the lifeworld” (242). For Dzwiza-Ohlsen, Husserl’s project in the Crisis (Hua VI) consists in analyzing the crisis of European humanity, science and culture through a teleological history, but lacks “detailed phenomenological descriptions and constitution-analyses of our natural, personal attitude within our cultural lifeworld” (249). Dzwiza-Ohlsen extracts and reconstructs seven desiderata for a science of the lifeworld according to Crisis (247-8), which he sees as better realized—“more detailed and universal” (253)—in the phenomenology of the lifeworld found in Ideas II than in the theory of the lifeworld presented in Crisis. This is because the descriptive results of Ideas II hold true in any world, even if there were no science at all, while the Crisis project is dependent both on the analysis in Ideas II and on the existence of a science that can be diagnosed as being in crisis and offered a therapy through self-reflection [Selbstbesinnung] and teleological orientation. Thus, the basic thesis of Crisis can only be properly understood against the background of an analysis of persons living in the natural and personal attitude within the spiritual lifeworld. And such analysis is precisely what we find in the early conception of the lifeworld.
This main point of comparison could profit from some further argumentation by the author, since many questions remain open: by stating that the project of Crisis is not really a phenomenology, what conception of phenomenology does the author assume? Phenomenology is an eidetic science and Crisis presents us with countless eidetic analyses of the a priori structure of the lifeworld and of its being a ground for sense and experience, and not “just” the reconstruction of the history of science. In the third section of the Crisis, Husserl aims to develop precisely an ontology of the lifeworld that is previous to and independent of science. This ontology is the one that explains how it is that science can emerge on the basis of our experience, and how it remains always tied to it. On the other hand, the question arises: is the project of Ideas II focused exclusively on offering “situated” descriptions within the natural attitude? Is it not the attempt to clarify the constitutive performances foundational to the distinction between natural sciences and the humanities? In this regard, it is therefore not clear at all that the analyses offered in Ideas II would hold true in a world without science.
The Section Two, Chapter Three deals with the “skipped nature-concept of the lifeworld” (255). While Husserl’s analyses of the constitution of natural objects in Ideas II focus almost exclusively on these objects as conceived from the perspective of natural science, Dzwiza-Ohlsen claims that the constitution of these objects should also be phenomenologically clarified for the personal and natural attitudes within the lifeworld, which mainly means including not only the theoretical, but also the evaluative, practical and aesthetic attitudes. Thus, Husserl “skipped” a “nature-concept” that accounts for our natural (as opposed to theoretical) experience of nature, where nature is understood as the correlate of our personal, spiritual, lifewordly experience and not as the correlate of natural science. The chapter closes by going deep into the analysis of our experience in the natural attitude, with its focus on natural objects. Aesthetics, praxis, will and feelings are analyzed as essential elements permeating our daily life and the way in which we experience the world.
The third and final section of the book is a “concluding meditation” about Husserl’s contributions regarding the language, structure and truth of the lifeworld and of science in his late period. These fundamental dimensions of the lifeworld are now presented in an integrated fashion, making use both of Husserl’s own earlier analyses presented in this book as well as the scheme of OE. Thus, we learn that the structure of the lifeworld is situated in an intentional-horizon that is both typical and occasional; that the language we use is correlated with this typicality and occasionality, allowing us to express ourselves in relevant, situated ways; that truth is understood in reference to a notion of normality that emerges from the different communities, meaning that what matters in the lifeworld is the optimal realization of goals rather than an accurate description of an external reality. For this last purpose, our natural, lifeworldly language is said to be perfectly well suited.
Finally, in the “concluding meditation”, lifeworld and science are contrasted following the foundational thesis of the Crisis, and the notion of truth is treated in its own right for each domain. The objective truth of science rests upon intersubjective agreement which takes place in the praxis of the lifeworld and especially communicative praxis. Communicative praxis is disclosed as a condition of possibility for science and objective truth or, as the author says, “supra-occasional truth” (296).
Dzwiza-Ohlsen deals with several fundamental and significant problems in phenomenology from both a historical, reconstructive perspective and from a philosophical, critical attitude. The book offers rich analyses for those interested in the concept of lifeworld and its historical development, but is also to be noted for bringing the dimension of language to the foreground. The analyses of OE, abundant in examples, and its subsequent application to the diverse elements treated in the book, results in an in-depth phenomenological and historical description of one of Husserl’s most important philosophical contributions: the notion of lifeworld.
Husserl’s Phenomenology as Philosophy of Universalism?
In academic discussions of the past decades – at any rate in disciplines linked to the so-called continental philosophy – it has become common practice to view universalistic notions with extreme suspicion. After the Second World War, the insight into the oppressive character of western rationality and the realization that “the project of modernity” has not delivered and cannot deliver on its promise of an ideal society have led to a conviction that all cultural formations, even when (or rather, especially when) making claims to universality, are inevitably partial and contingent. Monolithic teleological models of world history that depict the present as a legitimate moment in a process of inevitable gradual advancement towards ideality have lost their credibility. Universalism has come to be associated with illegitimate expansionism and homogenizing tendencies of western culture, motivated not by innocent benevolence but by fear of indeterminacy and striving for dominance. And yet, while western rationality has been criticized for its false pretensions, there has been a deliberate push for more universality, most notably in the form of universal human rights and international political co-operation (ideals, one has to add, that in the light of current global crises have once again shown their precarious nature, but perhaps also their indispensability). And remarkably, the push for more universalism has gathered most of its impetus from the same tragedies of modernity that seemingly delivered the irrefutable evidence against universalism. As we have witnessed in the last decade or so, the internationalist tendencies have found a new adversary in the right-wing nationalist movements that in their turn call for cultural inviolability often deploying the argument that different cultures and value systems are irredeemably incommensurable. This argument is strikingly reminiscent of postmodernist ideas of pluralism, albeit with one major difference: in setting the nation-state as its reference point it implies cultural uniformity where a postmodernist view would already recognize incommensurable diversity. All in all, what one can gather from present political and theoretical debates is that there is a massive disagreement over universalism, which not only concerns the desirability of it but the definition of the concept itself.
These tensions are the underlying motivation of Timo Miettinen’s study Husserl and the Idea of Europe. Miettinen sets out to formulate a novel understanding of universalism, which could respond to the current “general crisis of universalism” (4) without losing sight of the problems related to universalist attitudes. As Miettinen argues, a similar interest can be seen as the driving force of Edmund Husserl´s late transcendental phenomenology. For many, Husserl still represents a rigorous philosopher of science, who aimed at establishing a methodological foundation of all scientificity on an unhistorical transcendental structure of consciousness, and in this sense, his phenomenology is easy to understand as a universalist undertaking. But Miettinen shows that as Husserl delved ever deeper into the constitution problematic, the simple image of a self-sufficient transcendental structure had to make way for a more complex and nuanced account of situatedness of all human experience, which at the same time called for a radical rethinking of the concept of universalism. The necessary situatedness of experience is, in fact, reflected already in the title of Miettinen’s book. If the book is ultimately about universalism, one might ask, why not call it “Husserl and the idea of universalism”? First of all, Husserl regarded Europe as the broad cultural space where a special kind of universalist culture was established and developed – a culture of theoretical thought, to which he felt obliged as its critical reformer. In this sense, for Husserl, the idea of Europe is the idea of universalism. But the point is more subtle than that: by omitting the notion of universalism from its title the book implies that what follows has European culture as its starting point and as its inescapable horizon. In other words, what is promoted from the very first page onward, is an idea of universalism that constantly reflects on its own situatedness. “To acknowledge Europe as our starting point,” as Miettinen notes later in the book, “means that we take responsibility for our tradition, our own preconceptions.” (133–134).
In keeping with the idea of situatedness, the first part of the book deals with the historical context in which Husserl was developing new ideas that came to be associated with his late transcendental phenomenology. Like many intellectuals of the early 20th century, Husserl interpreted the present time in terms of a general crisis. Even though a “crisis-consciousness” was sweeping Europe at that time, there was no common understanding as to what was the exact nature or the root cause of the present crisis and what conclusions should be drawn from it. This indeterminacy was, in fact, part of its success, for it made the notion viable in different political and philosophical settings. Nevertheless, some common features of the crisis discourse can be delineated, as Miettinen demonstrates. First of all, the idea of a general crisis was not used in a descriptive context, but rather it “was now conceived as a performative act. For the philosophers, intellectuals, and political reformists of the early 20th century, crisis not only signified a certain state of exception, but was also fervently used as an imperative to react, as a demand to take exceptional measures” (27). By the same token, the idea of a crisis was not solely seen in a negative light but at times – as was especially the case with the First World War in its early days – greeted with enthusiastic hope. There was also a certain depth of meaning attached to the crisis. For example, the war wasn’t interpreted as an outcome of some current historical or political development but rather as a “sign” or a “symptom” of “something that essentially belonged to the notion of modernity itself, as a latent disease whose origin was to be discovered through historical reflection” (31).
The need for a historical reassessment of modernity’s past already points to the question, which Miettinen singles out as the most crucial for Husserl’s considerations. Some notable intellectuals of the time viewed the ongoing crisis as evidence that fundamental ideas of modernity, which up to that point had laid claims to universality, had shown themselves to be finite and relative. For instance, Oswald Spengler’s The Decline of the West conceived the development of different world-historical cultures in terms of an ever-repeating lifecycle analogous to that of living organisms and implied that the current crisis was a natural end stage, “the death-struggle” of the western culture: “This struggle was something that all cultures descend into by necessity without the possibility of prevailing through a voluntaristic renewal” (33). In addition, Spengler perceived every culture to have a radically distinct worldview incommensurable with others and encompassing spheres that many would consider as universal, for example, mathematics. While Spengler went to extreme lengths, he was by no means alone in promoting a cultural relativist view. From the early nineteenth century onward a tradition of “historicism,” as it came to be known, had established itself and by the early 20th century it was mainly seen as an idea of radical historical relativism, “that all knowledge is historically determined, and that there is no way to overcome the contingencies of a certain historical period” (38).
According to Miettinen, Husserl had a twofold attitude towards the crisis discourse. In relation to the present-day debates he characterized his own position as that of a “reactionary,”but this did not stop the discourse from having an impact on his thinking. Yet, as Miettinen points out, the impact of popular debates on Husserl’s phenomenology should not be exaggerated either, since the idea of a crisis can be seen at least in two important ways “as a kind of leading clue for Husserl’s whole philosophical project” (45). Already Husserl’s critique of the objectivist attitude in natural sciences can be interpreted this way. For Husserl, the crisis of the western rationalism was linked to the “radical forgetfulness” regarding the experiential origin of its abstractions. In other words, the modern scientific attitude, just like the “natural attitude” of our every-day-life, takes the objective existence of the world for granted without reflecting the activity of meaning constitution, which makes such an “objectivity” possible in the first place. Although this “transcendental naïveté” is already present in the prescientific domain of the natural attitude and hence an unavoidable feature of human experience in general, for Husserl the real reason behind the present crisis was to be found in the triumphant natural scientific attitude of the nineteenth and 20th centuries, which not only forgot but actively attacked the other side of the transcendental relation, the notion of human subjectivity as the domain of self-responsibility and rationality.
On the other hand, however, the possibility of a positive interpretation of crisis was also built into the basic structure of phenomenology: For Husserl, self-responsible theories and cognitions should be ultimately founded on experiential evidence, on the “originary givenness” of the content of consciousness. But if our way of relating to the world nevertheless tends to “habituate” past experience and forget originary givenness, it follows that our judgments need to be constantly led back to the immediate intuitive evidence. If judgments then happen to reveal themselves as unfounded, a crisis ensues: “From the perspective of acquired beliefs, judgments, and values, a crisis signifies a loss of evidence, a situation in which our convictions have lost their intuitive foundation” (49). At this point the underlying argument of the whole book begins to shine through. Husserl saw the crisis as a possibility of cultural renewal, which called for a self-responsible, i.e. self-critical attitude towards values, convictions, and beliefs. The idea of renewal opposes “false objectivity” by reinstating the relation between genuine human agency and objectivity. But most of all it combats the passivity and fatalism inherent in theories of radical cultural relativity and finitude endorsed by the likes of Spengler. Husserl argued that even though cultural limits must always be considered in self-critical assessments of one’s own situation, these limits are not set in stone but redefinable through self-responsible, self-critical human agency.
In summary, the first part of Miettinen’s book gives an account of Husserl that seeks a balance between cultural situatedness (crisis as “crisis-consciousness”) and inherent logical development of phenomenology (crisis as an overarching theme in Husserl’s project in general). The contextualization does offer an interesting perspective on Husserl’s late phenomenology by drawing comparisons between some main features of the crisis discourse and Husserl’s thoughts. But there is still a certain one-sidedness to the narrative. Miettinen follows the general crisis discourse only up to the point where it becomes possible to distinguish Husserl’s reflections on the crisis, which, as we saw, concentrated amongst other things on the issue of “false objectivism.” However, false objectivism was not an exclusively Husserlian idea, but rather one of the most central themes of the intellectual debate of the early 20th century, and, in fact, of the crisis discourse itself. It was, after all, the problem of objective spirit assuming an independent existence from subjective spirit, which constituted for Georg Simmel “the tragedy of culture” (see Simmel 1919). And it was the issue of reification, which Georg Lukács situated at the core of his History and Class-Consciousness. For Lukács, one of the most disadvantageous effects of the capitalist society was the emergence of a contemplative attitude, which takes the surrounding world as an objectivity that has no intrinsic connection with the subject – a very similar strain of passivity that Husserl was opposing. (See e.g. Honneth 2015, 20–29). One is compelled to ask, then, whether a more thorough comparison of Husserl’s ideas with those of his contemporaries could have shed some new light on the historical situatedness of phenomenology itself.
Even though Husserl did not accept the thesis of radical cultural relativism, he had to reevaluate the role of situatedness in the phenomenological problem of constitution. The second part of Miettinen’s study gives a concise overview on topics related to these questions. First, Husserl became exceedingly aware that acts of meaning-constitution have their own historicity, that they are made possible by prior achievements. The domain of “static phenomenology” needed to be complemented with “genetic phenomenology,” which was to concern itself with descriptions of “how certain intentional relations and forms of experience emerge on the basis of others,” or more broadly “what kinds of attitudes, experiences, or ideas make possible the emergence of others” (62). This opened a set of phenomena that Husserl addressed with a whole host of new concepts. Miettinen manages to introduce this terminology remarkably well by giving concise yet intuitive characterizations that make the general point of genetic phenomenology come across. A reader only superficially acquainted with phenomenology might still take exception to the fact that there are hardly any practical examples of these abstract concepts, and when there are, some of them seem unnecessarily complicated. Take, for instance, the illustration of the term “sedimentation,” which, as Miettinen explains, “refers to the stratification of meaning or individual acts that takes place over the course of time” (64). However, he illustrates this by referring to development of motor skills in early childhood: “children often learn to walk by first acquiring the necessary gross motor skills by crawling and standing against objects. These abilities, in their turn, are enabled by a series of kinesthetic and proprioceptic faculties (the sense of balance, muscle memory, etc.)” (64). As much as acquiring new skills on the basis of prior ones has to do with sedimentation, the emphasis on abstract motor skills leads to a set of problems concerning the complicated topics of “embodiment” and “kinesthesia,” which are quite unrelated to the questions that Miettinen is principally addressing.
Nevertheless, Miettinen describes comprehensibly how questions related to genetic phenomenology led Husserl ever deeper into questions of historicity and cultural situatedness. As the phenomenological problematic expanded to encompass the genesis of meaning-constitution, the notion of transcendental subjectivity had to undergo a parallel conceptual broadening. The abstract transcendental ego made way for a more concrete and historical account of the transcendental person: “We do not merely ‘live through’ individual acts, but these acts have the tendency to create lasting tendencies, patterns, and intentions that have constitutive significance” (64–65). In other words, the transcendental person evolves through habituating certain ways of experiencing that, once internalized, work as the taken-for-granted basis for new experiences. But Husserl’s inquiry to the historical prerequisites of meaning constitution did not stop there either. What becomes habitual to a transcendental person, goes beyond the historicity of the person itself, for the genesis is not a solipsistic process but an interpersonal and intergenerational one, where ways of meaning constitution are “passed forward.” Husserl’s umbrella term for problems of this kind was “generativity.” As Miettinen points out, it was the notion of generativity that really opened up a genuine historical dimension in Husserl’s phenomenology, with far-reaching consequences: “Becoming a part of a human community that transcends my finite being means that we are swept into this complex process of tradition precisely in the form of the ‘passing forward’ (Lat. tradere) of sense: we find ourselves in a specific historical situation defined by a nexus of cultural objectivities and practices, and social and political institutions” (68–69).
In this way, generativity points to another turning point in the problem of constitution, the constitution of social world through intersubjectivity. Unlike natural or cultural objects, other subjects are given to me as entities that “carry within themselves a personal world of experience to which I have no direct access” (72). This “alien experience” nevertheless refers to a common world and in doing so “plays a crucial role in my personal world-constitution” (72). That is to say: the meaning of a shared and objective validity is bestowed on my world only in relation to other world-constituting subjects. The lifeworld, which is constituted as the common horizon of intersubjective relations, acquires “its particular sense through an encounter with the other” (75). It is easy to see what Miettinen is driving at: if a lifeworld emerges in intersubjective relations, then it is not only in a constant state of historical change but also, especially in the case of an encounter with an alien tradition, open for active redefinition and renewal. However, this renewal cannot just be a matter of transgressing the boundaries between different traditions, as Miettinen makes clear by pointing to the constitutive value of the division between “homeworld” (i.e. the domain of familiarity or shared culture), and “alienworld” (the unintelligible and unfamiliar “outside”). According to Husserl this division belongs to the fundamental structure of every lifeworld, and in a sense, the homeworld acquires its individual uniqueness, its intelligibility and familiarity only in relation to its alien counterpart. It follows, that if the distinction between the home and the alien were to be destroyed through one-sided transgression, the experience of an intersubjectively constituted, shared cultural horizon of meaning would vanish with it, or, as Miettinen sums it up: “In a world without traditions, we would be simply homeless” (78).
This poses a question: if a tradition by necessity has its horizon, i.e. its limits, which cannot be simply transgressed without losing the sense of home altogether, how is universalism thinkable? The third part of Miettinen’s study suggests that Husserl’s generative interpretation of the origins of European theoretical tradition provides the answer to this question. Miettinen gives a manifold and nuanced account of the historical origins of Greek philosophy and of Husserl’s interpretations thereof. Obviously, this account cannot be repeated here in its entirety; an overview of such defining features that point directly to the underlying problematic of universalism will have to suffice.
In this regard the key argument of Husserl, which Miettinen accordingly emphasizes, is that philosophy itself is a generative phenomenon. What makes this idea so striking, is the fact that for Husserl philosophy denoted a “scientific-theoretical attitude,” which takes distance from immediate practical interests, views the world from a perspective of a “disinterested spectator,” and in so doing seeks to disclose the universal world behind all particular homeworlds. However, according to Husserl, even such a theoretical attitude emerged in a specific cultural situation, namely in the Greek city-states, which, as Miettinen points out, were at that time in a state of rapid economic development that called for closer commercial ties between different cultures: “Close interaction between different city-states created a new sensitivity toward different traditions and their beliefs and practices” (95). The encounters did not lead to a loss of the home-alien-division but to a heightened sense of relativity of traditions, which in turn promoted a theoretical interest in universality and a self-reflective attitude towards the horizon of one’s own homeworld: “Through the encounter of particular traditions, no single tradition could acquire for itself the status of being an absolute foundation – the lifeworld could no longer be identified with a particular homeworld and its conceptuality” (97).
Another important generative aspect of this development was the emerging new ideals of social interaction. The Greek philosophy gave birth to an idea of “universal community,” which, at least in principle, disregarded ethnic, cultural, and political divisions and was open to all of those who were willing to partake in free philosophical critique of particular traditions and striving toward a universal and shared world. Moreover, the emerging theoretical thought organized itself as a tradition of sorts, as an intergenerational undertaking that was aware of its generativity. Miettinen avoids calling this new form of culture “tradition,” for it “did not simply replace the traditionality of the pre-philosophical world by instituting a new tradition; rather, it replaced the very idea of traditionality with teleological directedness, or with a new ‘teleological sense’ (Zwecksinn) which remains fundamentally identical despite historical variation.” (111) This unifying idea of an infinite task meant that what was ultimately passed forward from generation to generation, was not some predetermined custom, ritual or even a doctrine but a common intergenerational commitment to the task itself. In other words, the theories of earlier philosophers were in principle open for criticism and had to be assessed always anew in relation to the shared goal of universality. Philosophy was generative also in the sense that it didn’t cast the world of practical interests aside, but rather called for a new kind of rational attitude towards it. Philosophy understood its own domain of interest in terms of universal ideals and norms, which were ultimately to be made use of in the practical sphere of life as well. As philosophical ideals came into contact with practical life, for example with political or religious practice, they changed the surrounding culture itself. As Miettinen puts it, “politics and religion themselves became philosophical: they acquired a new sense in accordance with the infinite task of philosophy” (114).
As stated, Miettinen offers a detailed discussion of Husserl’s views on the origins of European universalism, which, among other things, acknowledges that Husserl’s interpretations of classical Greek philosophy and culture are heavily influenced by his own philosophical ideals. Miettinen’s portrayal does suffer a bit from the multiperspectivity implicit in the subject matter itself. It is not always clear, which parts are meant as presentations of genuine Greek philosophy, which as Husserl’s idealistic interpretations, and which as Miettinen’s own contributions. But the main idea is still quite clear: Husserl interpreted European history from classical Greek culture all the way to his own time in terms of an infinite task that consists first and foremost in critically reflecting and relativizing traditional horizons of meaning constitution. The intergenerational collectivity unified by this task subjects its own accomplishments to the same criticism and strives through infinite renewal towards a universal world behind all traditional homeworlds, towards the “horizon of horizons” (75), as Miettinen calls it with reference to Merleau-Ponty. As the formulation “horizon of horizons” implies, the point of this universalism is not to destroy or occupy but to make the universal lifeworld visible, of which particular traditions, particular homeworlds are perspectives. This is the understanding of universality that Miettinen wants to bring to the contemporary theoretical and political discussions.
But if Husserl conceived the whole of European history within the framework of one massive idealistic undertaking, it seems that Husserl’s understanding of history and historicity amounts to nothing more than a new version of the age-old teleological model, which interprets – and simultaneously legitimizes – historical events as part of a monolithic and predetermined process. In other words, maybe Husserl’s generative interpretation is just another “grand narrative.” In part 4 of his study, Miettinen offers a twofold argument against this assumption. First, Husserl did not understand his teleological model as one that ought to correspond with empirical reality, but rather as Dichtung, as “a poetic act of creation” (145), which has its relevance only in relation to the present situation. Second, Miettinen argues in reference to Marx and Engels that narratives are necessary in criticism of ideologies, for “[i]t is the common feature of dominating ideologies that they seek to do away with their own genesis, for instance by concealing the historical forms of violence and oppression that led to the present. For this reason, historical narratives are needed in order to criticize the seeming naturality of the present moment – in order to show its dependency and relativity in regard to the past” (139). This idea is perfectly in tune with the Husserlian problem of constitution in general and it reinforces the critique of “false objectivism” and the call for self-responsible human agency at the core of Husserl’s late phenomenology. In other words, his notion of teleology should be understood as a critical tool for understanding the finitude of the present and the possibility of going beyond it, or as Miettinen succinctly puts it: “Teleological reflection is crucial, because we are ‘not yet’ at the end of history, or, more precisely: because we constantly think we are” (144).
While this argument is compelling, it still seems to neglect one important aspect in the complicated relationship between ideology and narrative. Not all ideologies are aimed at legitimizing the present as a natural order; on the contrary, some rely on a narrative structure that depicts the current state of affairs as a fall from grace and shows the way out by defining clear-cut ideals to realize. Instead of serving the purpose of legitimizing the present and making subjects passively accept the alleged naturality of it, ideologies of this kind, as Peter V. Zima (1999, 14–21) points out, serve to mobilize people for certain goals, to make them able to act. And precisely ideologies of this kind came under suspicion in the interwar period. As one can read from Musil’s The Man Without Qualities, the ambivalence of all “grand ideas” undermines the credibility of ideologies, narrative structures, and goal-oriented agency all at once (see Ibid., 55–69). This connectedness of narrative form and ideology shouldn’t be taken too lightly in the present political climate either: the most pressing ideological challenges of Europe aren’t, as they perhaps once were, concerned with the loss of ideals in politics or in individual life, arguably facilitated by neoliberalist and postmodernist ideologies, but rather with its dialectical counterpart: the threat of ideological mobilization. The critical potentiality of Husserl’s notion of teleology doesn’t quite seem to allay the suspicions concerned with ideologies of this kind, or if it does, Miettinen doesn’t make clear how.
What obviously makes Miettinen’s study stand apart, is its unique position at the crossroads of traditional Husserl scholarship, history of ideas, and contemporary political philosophy. It not only shows how Husserl’s ideas about historicity, situatedness, and teleology emerged out of the interplay of his phenomenological endeavor and the cultural context saturated with crisis-consciousness; it also seeks to bring these ideas to fruition in the contemporary political and philosophical setting. This kind of hermeneutical approach to Husserl’s philosophy is of course to be whole-heartedly endorsed, but on the other hand, the “in between” -character of the undertaking does also raise some issues: If Miettinen wants to promote a new kind of universalism, which aims at addressing contemporary questions in a novel way, then a more thorough discussion on newer developments in philosophical and political thought might be in order. In keeping with the idea of situatedness, it would be interesting to see Miettinen seriously engaging with contemporary theories, starting perhaps with a more systematic treatment of postmodernist notions of pluralism and going all the way to ideas attributed to the so-called post-humanism, which seems to once again challenge “alien-home”-distinctions in a profound way. In order to highlight the distinct character of his ideas on relativization of horizons, communality, and normativity, he might do well to also define his relation to some contemporary “kindred spirits” (for example, Habermas comes to mind). All in all, one can look forward to Miettinen developing his theory of universalism further, and as he does, he will undoubtedly address these minor issues, too.
Honneth, Axel. 2015. Verdinglichung. Eine Anerkennungstheoretische Studie. Frankfurt am Main: Suhrkamp.
Simmel, Georg. 1919. “Der Begriff und die Tragödie der Kultur.” In: Philosophische Kultur. Gesammelte Essais. Leipzig: Alfred Kröner, 223–253.
Zima, Peter V. 1999. Roman und Ideologie. Zur Sozialgeschichte des modernen Romans. München: Wilhelm Fink.
What makes us persons?
By developing an “ecological approach” of the brain, Thomas Fuchs, who is Karl Jaspers Professor of Philosophical Foundations at the Psychiatry Clinic of the University of Heidelberg, demonstrates the powerful illustration that phenomenology is not only relevant for contemporary neurosciences; it also provides human and natural sciences with an accurate description of the phenomenon of embodied cognition. Indeed, Ecology of the Brain. The phenomenology and biology of the embodied mind, which is a revised version of a book published in 2007 (Das Gehirn – ein Beziehungsorgan), is faithful to the Husserlian claim that considers phenomenology as a grounding science.
Fuchs rightly shows that the phenomenological analysis of the brain he undertakes impacts not only on intellectual endeavors in contemporary neurosciences but also displays significant results for medical sciences such as psychiatry, and human sciences such as cultural studies and developmental psychology. The book displays two central theses: the brain is “an organ of relation, interaction, mediation, and resonance”; the mind-body problem is solved by Fuchs‘ “theory of the dual aspect of the living being: both as a lived or subjective body and as a living or objective body.” This holistic yet differentiated approach ultimately leads to a libertarian conception of free will, embedded into —yet not reducible to—its biological, social and cultural determinants. Consequently, Fuchs’s book is not only a breakthrough in the philosophy of cognitive sciences. It also opens up a decisive ethical reflection on the worldview that underlies contemporary epistemology. As Fuchs boldly shows it: “The acid test of every epistemology is, when all is said and done, the intersubjective relationship” (27).
The first part of the book aims to defeat the arguments that support neurobiological reductionism and the representationalist concepts that support it. The representationalist paradigm considers that what we call reality is always reconstructed in the brain thanks to neuronal processes. According to such framework, the world is a fictitious entity reconstructed by the subject’s brain. Fuchs refutes this theory by showing the relevance of three phenomenological key ideas: embodied perception, the distinction between the lived body and the physical body, and the co-constitution of the life-world that is an objective shared reality. As Fuchs states: “human reality is therefore always co-constituted or, as we might say, “interenacted” (…). We live in a shared objective reality because we continuously “interenact” it through our joint activities and participatory sense-making.” (27).
The first chapter titled “Cosmos in the head?” denounces the contradiction inherent to neurobiological reductionism, namely the idea according to which world’s perception is reducible to some representations the brain would produce. According to Fuchs and following ecological theories (Gibson, Thompson, Varela), perception relies on enaction, which is the capacity of a living organism to co-create its environment and constantly adjust to it. This capacity of self-production named autopoiesis requires the contribution of our body, making the embodied nature of cognition a prerequisite to any form of perception. Subjectivity is irreducible to brain processes. As Fuchs puts it:
“nowhere is the subject found in the brain. Rather, the brain is the organ, which mediates our relationship towards the world, to other people, and ourselves. The brain is the mediator making the world accessible to us, and the transformer connecting our perceptions and movements. However, in isolation, the brain would be just a dead organ.” (xvii).
The second chapter demonstrates that intentional consciousness indeed is not reducible to neuronal processes. In phenomenological terms, “consciousness is the presence of the world for a subject” (33). Drawing on the notions of self-affection and intentionality, Fuchs shows that consciousness shall not be reified, as it is always oriented toward goals and meaningful actions, able to integrate the spatiotemporal features of its environment. Perception amounts to the living body’s engagement with the world, not to the “picture” her brain would make of reality. Moreover, our conception of free will is contingent upon the description we make of the causal relations between the mind and physiological processes. Fuchs warns us against the ethical risk conveyed by the determinism proclaimed by neurosciences: “De-anthropomorphizing nature would turn into the complete naturalization of the human being” (xv). The challenge is then to give a scientifically accurate description of the brain while making room for free will and the co-constitution of the lifeworld.
The notions of “dual aspectivity” and “circular causality” developed in the second part of the book are meant to overcome neurobiological reductionism, by introducing a “mediated monism,“ able to describe the “integral causality by which living beings become the causes of their conscious enactments of life” (xix). Indeed, in the following chapter, Fuchs elaborates, and ecological theory of the brain understood as “an organ of a living being in its environment” in order to make possible a scientific theory of the brain that is compatible with our first and second person experiences in the lifeworld.
Chapter 3 focuses on the notion of embodied subjectivity and introduces the idea of “dual aspectivity.” The living person is a “dialectical unity of the „subjective body“ (Leib) and the “objective body” (Körper)” (91). Relying on phenomenological conceptions of the lived body (Leib) and self-affection, Fuchs recalls that the subjective body is the background of all experiences. Drawing on Husserl and Merleau-Ponty, Fuchs explains that: “the subjective body is the ensemble of all skills and capacities at our disposal. As “habitual body” (Merleau-Ponty 1962, 71), it contains the preliminary drafts of our enactments of life and thus conveys the founding experience of “I can” (Husserl 1989, 266)” (73). However, persons “are also lived body for others,” and his phenomenological description rightly stresses this intersubjective aspect of the embodiment. Intercorporeity is the basis of our experience, whereas objectification – for instance in the scientific examination of the body of others – is secondary. The subjective body and the body apprehended as “living organism” are not opposed to each other. Rather there is a “fundamental coextensivity of subjective body and physical body” (211). This unity is most articulated in the concept of “capacity” that Fuchs takes up from Aristotle: “on the basis of existing capacities a new situational coherence of organism and environment is created” (101). Therefore, as autopoietic systems, living organisms are both differentiated from and continuously related to their environment. Each stimulus leads to the reconfiguration of the entire system thanks to a circular causality that links together the various levels of experience. The brain consequently plays a crucial role in this process, as an organ of mediation and transformation.
Chapter 4 investigates what Fuchs calls the phenomenon of “resonance” between the brain and the living organism. Indeed, after relying on the phenomenological experience to put forward the idea of embodied cognition, Fuchs goes back to the reductionist argument he is opposing and designs the role and status of the brain anew. Fuchs notices the persistence and prevalence of the representationalist concepts even in the neuroscientific frameworks that aim to take our lived experience and intercorporeity into account. An accurate description of the brain’s functions and its relation to the living organism is required in order to escape the representationalist paradigm and to overcome the idea that consciousness is located in the brain. Bodily resonance is strongly at play in inter-affectivity and emotional responses and leads one to think that consciousness is an overarching structure of the living person that involves the entire organism. In such a context, the brain operates as an organ “of regulation and perception for the entire organism” (147). As Fuchs puts it:
“The central function of the brain for the experiencing and acting living creature consists in transforming configurations of individual elements into resonant patterns that form the basis of integral acts of life. Thus, the brain becomes the organ of mediation, between, on the one hand, the microscopic world of material-physiological processes and, on the other, the macroscopic world of living creatures” (169).
Chapter 5 then focuses on this “macroscopic world of living creatures” by exploring the “brain as an organ of the person.” By looking at contemporary findings in developmental psychology, Fuchs aims to demonstrate the validity of his theory of „resonance“ in the context of the development of inter-affectivity. Experiences concerning the role of intercorporeity in early childhood and attachment theory as well as studies related to the development of secondary intersubjectivity through joint attention strongly back up Fuchs’s claims. Locating the mind “in the brain” constitute a logical and naturalistic fallacy. Rather, the brain becomes the “organ of the mind” in the sense that it mediates its interactions with our environment and other living beings, including most importantly other human beings. Indeed, Fuchs’s account shows that intersubjectivity is key to the development of the brain, considering its neuroplasticity and recent findings in epigenetics. Such theory bears significant ethical and social consequences regarding education theory and cultural studies. As Fuchs states: “the brain becomes a social, cultural, and biographically shaped organ” (175). The biological level and the social and intercorporeal levels are intertwined from prenatal development:
“in neural terms, this means that every interaction with others, by means of synaptic learning, leaves traces at the neural level; of course, not in the form of localizable, stored “memories”, “images”, or “representations” of the interactions or attachment figures, but in the form of dispositions to perceive, feel, and behave in certain ways” (203).
In Chapter 6, Fuchs goes back to the concept of dual aspectivity in order to draw its implications for a theory of free will. The brain is thus presented as an “organ of relations,” and the mind-body problem rephrased as “body-body problem,” that is to say as a matter of articulating the subjective body (Leib) and the objective body (Körper) in personal individuation. A phenomenology of decision-making shows that the mind is not disconnected from its environment and physiological background and does not intervene and modify reality, as a deus ex machina would do. Claiming the embodied nature of any decision does not mean denying freedom. Rather, it shows that one is potentially free provided she learns through her development to acquire sufficient capacities for inhibition and reflection, which are decisive to personal emancipation and responsibility. The brain supports such a process, as it is an “organ of capacities.”
Consequently, “taking a decision is not the intervention of an autonomous self, but the activity of an embodied subject which must have learned and incorporated the capacities for inhibition and reflection in the course of his biography. Free will is thus a complex capacity of human agents whose components can only be acquired and practiced through a self-cultivation in the course of social interactions” (263). Such understanding impacts on medicine and particularly on psychiatry and its therapeutic practices. Indeed, if the mind is neither purely spiritual nor material but the complex and individuated expression of a mutual implication of the subjective body and the objective body, then medicine should take into consideration both the intercorporeal basis of any encounter and interaction and the plasticity of the brain due to its biological, ecological and personal embedding.
Chapter 7 addresses thereby, more specifically, the implications of the ecological theory of the brain for contemporary psychiatry and psychological medicine, which are mostly influenced by neurobiological reductionism. As Fuchs explains, neuropsychiatry considers that mental illness results from brain disorders that seem to be localizable in the brain. Moreover, the patient is seen as an autonomous individual separated from her environment and relationships. In light of the previous refutation of the dualist framework, Fuchs aims to provide here a new understanding of mental illness able to encompass all the aspects aforementioned, namely the mutual implication of the biological, psychological and intersubjective levels. Therapeutic practices should be grounded into a relational medicine that grasps the meaning associated by the patient with her relationships, situation or condition. As Fuchs puts it: “Depression results from a perceived loss of meaning and social resonance, not from a lack of serotonin” (285). An ecological conception of mental illness must address the dual aspect of the person, “as the living unity and personal organism.” “The existential dimension of self-recognition, relationship, and meaning, which is crucial for every type of intensive therapy, is beyond the reach of neuroscientific methods. Thus, psychotherapy will never become a branch of applied neurobiology. Its essential grounding sciences remain psychology, hermeneutics, and the social sciences and humanities overall” (299).
Chapter 8 summarizes the main achievements realized throughout the book and recalls the most important claim made by Fuchs: “It is erroneous to identify the brain with the human subject and to look inside for what makes up the person. What essentially characterizes a human person is being in relationships. (…) A person is not a localizable part of the body but is embodied and animate. We do not exist a second time inside ourselves. Human persons have brains, but they are not brains” (301). The brain mediates the various levels of experience but is not equivalent to concepts such as subjectivity, self or personhood. The naturalization of the concept of the human person leads to “self-reification” and represents an ethical danger that does not even fit with the reality of our interpersonal relations. Fuchs’s enterprise shall be praised for its clarity, rigor but also for reminding us of an evident yet dangerously lost experience:
“to truly become themselves, human persons must become real for one another. This is arguably the most profound reason to regard the conception of the subject as a construction of the brain as nothing else but the human person’s depersonalization. For persons are the primordial phenomenon: that is, what shows itself, and what it is present in its very appearing. I hear the other’s thoughts in his words. Grasping his hand, I give him my hand. Looking into his eyes, I see him. We are not the figments of our brains, but human persons in the flesh” (291).
At the end of the first chapter, Fuchs declares: “In the last analysis, the question of what is “really real”—physical matter instead of animated bodies, brains instead of selves, neural computation instead of conscious experience—is an ethical question.” Indeed, it seems that the ethical impact of The Ecology of the Brain should not be underestimated. Four ethical implications should be briefly discussed:
1/ Fuchs’s work recalls the fact that an anthropological and metaphysical picture of the human being lies behind any scientific account of the latter;
2 / a reductionist account of the human being based on neurobiology could lead to new individual and social forms of alienation, especially considering its prevalence in the design of new therapeutic practices which deny the role of intersubjectivity and social interactions in the mental disease;
3/ the picture of the human being presented in the book echoes Simondon’s work on individuation. Simondon explicitly elaborated a concept of “resonance” that builds ethical and existential considerations onto an analysis of perception that is ontogenetic and that draws on Aristotle’s notion of capacity;
4/ Finally, in the context of contemporary moral issues, the reader would benefit from a particular focus on the differences between the notions of living beings, human beings and persons and notably their ontological implications.
The contributions of the German philosophical anthropology to the debates on the ethical significance of the scientific picture of the human being—as evidenced by the reference to Plessner—constitute indeed productive resources to reconsider the self-proclaimed ethical neutrality of neurosciences. As Edith Stein explained in her lessons on the human person, every picture of the human being implies a metaphysical worldview whether it is a nihilistic, an existentialist, a religious or a political one has to be determined. Nevertheless, reflecting on the human being implies meaning ascription and providing a general framework to make sense of her development and her social environment and relations. This is, even more, the case when one has to design therapeutic practices that draw—consciously or unconsciously—on a preconceived distinction between what is normal and what is pathological. In such a context, The Ecology of the Brain questions the pervasiveness of chemical treatments when they are not associated with psychotherapeutic practices taking into account inter-affectivity and the history of the patient and her relations. The relational dimension of any human reality, as described notably by Fuchs in the second part of the book calls inevitably for further reflections in medical ethics and investigations into the medical policies implemented by states, notably in the care strategies related to psycho-trauma. The powerful demonstration in support of a relational ontology featured in this book echoes the works written by French philosopher Gilbert Simondon who developed a conception of individuation that explicitly takes into account these ethical and social implications. To Simondon, one must overcome the hylemorphic and dualist framework that does not capture the reality of individuation processes. Drawing on a renewed conception of information Simondon explains that the person is the result of a “metastable” process of individuation. The pre-individual is a creative and generative force that perpetually decenters and recomposes its individual instantiations. The living organism is characterized by its plasticity, and the challenge is to think together the individuating movement of life and the instantiation of meanings that impact on it and transform potentialities into actions:
“The living being preserve in it an act of permanent individuation; it is not only a result of individuation, like the crystal or the molecule but a theater of individuation. So every activity of the living being is not, like that of the physical individual, concentrated at its limit; there exists in it a more complete regime of internal resonance requiring permanent communication, and metastability which is a condition of life.” (L’Individuation à la lumière des notions de forme et d’information, p. 28)
Drawing on Aristotle in his lessons on perception, Simondon explains further that the idea of “capacity” does not amount to a logical possibility or a representation. It is a “force that becomes a tendency of the living being,” a “desire.” “The individual life relies on differentiation insofar as it relies on integration” (IFI, p. 163). Simondon calls this process “transduction.” “Transduction” describes the operation by which a system passes from one state to another by re-articulating the stages of its development, transindividuality designates this capacity of the subject to adapt and transform, thanks to pre-individual potentialities, and according to the crises which destabilize its existence and punctuate its psychic individuation. It is therefore not a question of objectifying or actualizing a possibility, but rather of potentiating an existing structure in order to extract a new relation to oneself and to the world: “Perception is not the seizure of a form, but the solution of a conflict, the discovery of a compatibility, the invention of a form.” (IFI, 235) “All the functions of the living are ontogenetic to some extent, not only because they ensure an adaptation to an external world, but because they participate in this permanent individuation that is life. The individual lives to the extent that it continues to individuate, and it individuates through the activity of memory as through imagination or abstract inventive thinking” (IFI, 209). Therefore, it seems that Simondon provided us with a philosophical and anthropological conception of life that would complement Fuchs’s account or at least bridge the gap between the relational ontology that is here phenomenological uncovered yet not explicitly addressed, and its ethical implications for science and technology. Indeed, our picture of embodiment and embodied cognition impacts on any debates on the dignity of the person and the respect of life. The materialistic and reductionist views of embodiment seem to lead to a new kind of Gnosticism fantasizing about an invulnerable subject disconnected from its intercorporeal reality. Fuchs’s book makes a decisive breakthrough in leading us to question the grounds and legitimacy of our technological and “ethically neutral” postmodern lives, as well as the urgency to reflect on what makes us persons, namely becoming free, in the world, with others.
David Seamon’s latest book Life Takes Place: Phenomenology, Lifeworlds, and Place Making (2018) is very readable for those from disciplines other than the obvious ones of architecture, urban planning, geography and philosophy. The content and structure of this book provides both an introduction to the topic and a summary of key issues. Seamon has previously[i] introduced his method of ‘synergistic relationality’ analysis via six place process triads, however, this new book provides more illustrative examples and explanation. This book requires, and deserves, a detailed reading. This is reflected in the nature of this review, which summarises, to the extent practicable, the content of the book, as well as providing more general comments, questions and conclusions. This review is from the perspective of an interdisciplinary researcher regarding place, rather than from a strictly philosophical point of view.
Seamon starts by asking about the relationship between life and place, and argues that life requires place. Seamon defines place from a phenomenological perspective, as “any environmental locus that gathers human experiences, actions, and meanings spatially and temporally” (2). He notes that Jeff Malpas describes place as “an open and interconnected region within which other persons, things, spaces, and abstract locations, and even one’s self can appear, be recognized, identified and interacted with”[ii]. People also potentially have strong feelings (affects) about places, both positive and negative.
We understand place via analysis of real-world evidence and this is the proper basis for testing conceptual claims about place. A key concern of this book is the best way to analyse such evidence. Seamon contrasts ‘analytic relationality’, which divides places and their relationships into parts or factors, with, his preferred, ‘synergistic relationality’, which takes a holistic view of place as constituted of dynamic aspects which are interconnected both physically and experientially. To investigate modes of dwelling in place, a sound, structured methodology is important because of the complex, indeterminate, interdisciplinary and ever-changing nature of place.
There are many different approaches to phenomenology and ways that a phenomenological view of place can be applied, so it is important to judge this book in terms of its stated objectives (5, 6):
- To develop a phenomenology of place grounded in synergistic relationality;
- To demonstrate the use of a predefined ‘progressive approximation’ structure of analysis, implementing a form of Systems Theory, developed by British philosopher J. G. Bennett;
- To surface relationships, actions and processes integral to phenomenology of place in a manner which is multidimensional but integrated;
- To demonstrate the way wholeness of place can be expressed via examination of paired terms and six triads, based on Bennett’s systems theory;
- To apply a phenomenological perspective to places, which is understood to arise from our personal, cultural, intellectual, and historical points of view;
- To address, in the context of both historical and hypermodern places, certain critical concerns, raised by reviewers, about the approach adopted in this book.
Seamon defines phenomenology as “a way of understanding that emphasizes the description and interpretation of human experience, awareness, and meaning, particularly their unnoticed, taken-for-granted dimensions” (8). He quotes Moran (2005[iii], 2) as suggesting that Edmund Husserl, the “founder of phenomenology”, envisioned phenomenology as “the descriptive, non-reductive science of whatever appears, in the manner of its appearing, in the subjective and intersubjective life of consciousness”. Seamon explains that the aim is not just descriptions of phenomena, but their comparison to identify “underlying commonalities that mark essential, non-contingent features and qualities of the phenomenon” (9), i.e. their ‘essences’.
In this book the topic of interest is experiences, actions, meanings and events with respect to place. He cites (9) Van Manen (2014, 39)[iv] as contending the need to study “active and passive” lived experience; the “ordinary and the extraordinary, the quotidian (commonplace) and the exotic, the routine and the surprising, the dull and the ecstatic moments”. In this way phenomenology pays attention to the totality of human experience and seeks to develop informative and theoretical formulations as comprehensively and authentically as possible. To achieve this, Seamon draws on a wide range of examples of descriptions of lived experience and, in order to conceptualize place phenomenologically, he cites earlier studies by renowned researchers such as Edward Relph, Edward Casey and Jeff Malpas.
Such phenomenological explorations are based on the assumption that all “human experience, awareness, and action are always intentional – i.e., necessarily oriented toward and finding their significance in a world of emergent meaning”; that is, we are “inescapably immersed, enmeshed, and entwined” in our particular lifeworld (11). The phenomenological approach shines a light on key aspects of everyday life, including those experiences that normally go unnoticed, via “unquestioned acceptance of the lifeworld … what Husserl called the natural attitude” (12). Place is not just manifest as the material environment, distinct from the people that dwell there. Conceptualizations of place need to incorporate “lived complexity in an ordered way, including the generative processes whereby places and place experiences shift over time” (13).
As emphasised by phenomenologist Maurice Merleau-Ponty[v], people’s activities within their environment are embodied, often as unselfconscious gestures and behaviours, both individually and as group processes. These include ‘body routines’ (integrated sets of gestures and actions) and ‘time space routines’ (often-repeated sets of actions to accomplish common tasks). These conventionalised patterns of behaviour facilitate the dwelling group developing and maintaining a sense of deep involvement with that place. A routine of bodily interactions is termed a ‘place ballet’ by Jane Jacobs (1961)[vi].
Key aspects of everyday activities in place can be examined phenomenologically via a methodology of data collection and analysis, which must exhibit interpretive accuracy and trustworthiness. Such methodologies can draw data from a variety of sources, including: “phenomenologies of place already written … studies by sociologists, geographers, psychologists, architects, planners, urban designers and others … accounts from imaginative literature that relate to place experiences and place meanings … recent newspaper articles that deal with place events and place experiences” (16, 17). Seamon suggests use of a wide range of such texts because this facilitates comparison between sources and validation of key phenomena.
The long history of investigation of ‘place’ is discussed by Seamon, including contributions by human geographers like Yi-Fu Tuan, Edward Relph and Anne Buttimer, regarding topics such as place attachment, place identity, place belonging and sense of place. He notes (19) the interdisciplinary nature of place research, citing Bruce Janz (2005)[vii], who provides a critique of past research on phenomenology of place. Janz lists requirements for effective place research, including adopting a phenomenological and hermeneutical approach, which concentrates on the experience of place. This requires a complex, holistic and richly cultural approach to place.
Seamon follows the phenomenological tradition established by Edmund Husserl of being disinclined to collaborate with social science methods for understanding dwelling in place, and critiques examples of rationalist approaches to investigation of place. He claims they prevent the whole of place being understood in terms of “ambience, character, presence, or serendipitous unfolding” (23). Instead, he advocates a ‘synergistic relationality’ approach, which concentrates on processes, via an investigative methodology that does justice to the wholeness and emergent nature of place.
For Seamon, place is “an interconnected field of intertwined relationships gathering and gathered by a lived intimacy between people and the world and held together spatially and temporally” (29). A methodology for investigating place must identify and analyse these relationships as they unfold in actions and experiences of everyday life. To develop his approach to this problem, Seamon turned to the ‘phenomenology of wholeness’ of British phenomenologist and science educator Henri Bortoft and British philosopher and mathematician J.G. Bennett, who together developed the notion of ‘progressive approximation’. This method seeks to understand the whole via investigating its parts with respect to the way they ‘belong together’, “through a mode of careful, intuitive encounter uniting perception, feeling, and thinking” (30).
According to Seamon, the method of ‘progressive approximation’ permits the researcher to identify the ‘organized structure’ inherent, but hidden, within the bewildering diversity and complexity of phenomena involved with dwelling in place. This is achieved through a structured investigation, starting from vague outlines of concepts, and subsequent filling in of details, providing a deepening of meanings. Seamon contends that this seeking out of ‘underlying connectedness’ or ‘integrated structure’ implements a form of ‘triangulation’.
Seamon notes (34, 35) that Bennett (1993, 13)[viii] defines a system as “a set of independent but mutually relevant terms, (in which term refers to) those elements of the system that express a specific character, such as universality, complementarity, dynamism, activity, potential, and so forth”. Bennett utilises a structured approach to investigation of complex systems, moving from the single, total wholeness (monad), through dyads, inherently belonging to the monad, and indicating the diverse nature of different features of the system. This leads to triads, expressing the relatedness of different aspects of the system and the processes that bind them.
Based on Bennett’s publications, Seamon notes that the monad is an ‘undifferentiated diversity’, which needs to be encountered as a whole before the structure of its parts is examined to determine whether any particular element ‘belongs’ to the system. Dyads concern binaries and contrasts inherent in the system, so that the existence of one term presupposes the other. The contrasting elements are complementary to each other, rather than polar opposites. They interpenetrate and cannot be separated because both are integral to phenomena. Dyads are selected which most effectively contribute to a deepened understanding of the phenomenon via “the dyad’s two natures; what it is and what it does” (40). Resolution of essentially contradictory conditions is explained by the triads, where the emphasis is shifted to identification of processes that enable this resolution.
Further background regarding the approach of using process triads to understand place can be found in Seamon’s previous work (2012; 2014). In the 2012 chapter he contends that place can be understood in terms of three dimensions: “first, the geographical ensemble – i.e., the material environment, including both its natural and human-made dimensions; second, people-in-place, including individual and group actions, intentions, and meanings; and, third, spirit of place, or genius loci (common presence)” (3). He goes on to show how this concept can be understood via six modes of dwelling (processes), based on ‘systematics’ developed by J.G. Bennett, using slightly different terminology to the 2018 book. Seamon (2014) discusses the same six place processes, without reference to Bennett’s work, emphasising instead a ‘generative’ view of various aspects of relationships with place, which interact via a synergistic dynamic. In his 2018 book, Seamon claims that the three ‘impulses’, which are differently combined in the six place triads, are direct consequences of the meaning of place, as explained by Edward Casey, Bruce Janz and Jeff Malpas.
In Chapters 5 to 8, Seamon explains how he utilizes Bennett’s analytic method of monad, dyads and triads for investigation of the essential character of place. Seamon’s method begins with explication of the monad of place as a multifaceted phenomenon of daily life. He provides lists of the ‘thematic’ aspects and the ‘characteristics’ of place, as a ‘sphere of opening’, providing opportunities to investigate the experiential wholeness of place in a phenomenological manner. Different modes of lived emplacement involve temporal aspects (such as duration of dwelling) and nested horizons of place (household, workplace, neighbourhood, city, etc.). There is a lived ‘co-envelopment’ between body and world, an inescapable commingling.
Moving from the monad, the next step is to establish dyads of place, to investigate the wholeness of place via an appropriate set of binaries and complementarities involved in encounters and actions in place. The nominated five place dyads are: movement and rest; insideness and outsideness; the ordinary and extra-ordinary; the within and without; homeworld and alienworld. He discusses (citing relevant theorists) the reasons for, and significance of, each dyad and examples of different modes of experiencing them.
The third, and dominant level of the systems theory approach to place is triads; the means for reconciling the tensions inherent in the dyads. Seamon claims “that a triadic knowledge of place is essential if we are to envision design, policy, planning, or advocacy that work to strengthen rather than weaken real-world places” (67). He adopts Bennett’s term ‘successive approximation’ to describe increasingly more detailed levels of analysis, which approach more closely the real level of complexity of dwelling in place. To represent the dynamic, generative aspects of place, the six place triads depict various processes and relationships, which can have either a positive or negative impact on dwelling in place.
Bennett (1993, 37-39) defines a triad as “a system of three independent but mutually related terms, each of which he designated by the word impulse, to suggest a sense of force or motivation that, interacting with the two other impulses of the triad, leads to a specific action, process or happening”. These three basic impulses are affirming (initiating, demanding, or forcing action), receptive (that which is acted upon; being passive, resisting or denying) and reconciling (combining the other two impulses; via integrating, harmonizing, bridging, or neutralizing). They are successively termed the first (1), second (2) and third (3) impulses. In the context of place, Seamon names these impulses people-in-place (1), environmental ensemble (2) and common presence (3) and justifies them as aspects of place-as-process. They represent the fundamentals of place; i.e. the characteristics of people who live there, the nature of the topography and ecosystem, and the intertwining of those two systems to produce a particular, intricate mode of dwelling.
Seamon explains the three place impulses: “Environmental ensemble … refers to the material and environmental qualities of place, including topography, geology, weather, flora, fauna” (85). This applies to natural landscape, and human-made elements, which provide “the material foundation for place events, transactions, experiences, and meanings” (86). The impulse of ‘people-in-place’ is ‘affirming’ because “typically, people actively manipulate and fabricate their worlds” (87). It includes “their actions, routines, understandings, and situations, whether unself-conscious or conscious, habitual or out-of-the-ordinary” (87).
Seamon describes ‘common presence’ as “the material and lived ‘togetherness’ of a place impelled by both its physical and experiential qualities” (87). Seamon notes the significance of Bennett’s (1961, 44)[ix] claim that ‘common presence’ is “one example of phenomena that occupy ‘a kind of no-man’s land between the fields of science, art, and religion’ … it cannot be readily grasped directly but only felt and spoken of imprecisely” (88). Hence, a flexible interdisciplinary approach is required to incorporate this impulse within a comprehensive investigation of place.
All place processes involve ways of combining the three impulses. This is reflected in each impulse’s positioning in any one of these six triads: place interaction (1-3-2); place identity (2-3-1); place release (3-2-1); place realization (3-1-2); place intensification (2-1-3); and place creation (1-2-3). In Chapters 9 to 14, Seamon seeks to tease out the interactions between people and place via explication of the six place triads. There is not space in this review to fully summarise Seamon’s explanation of the phenomenology of the place triads, however, a brief summary follows.
The ‘triad of place interaction’ “marks the existential foundation of any place – the lifeworld actions, happenings, and situations associated with that place” (93). Seamon notes that this involves a wide range of interactions between the environment and those who dwell there. He cites authors who have developed typologies of individual and group place experiences. Place interaction triads may ‘chain’, as a series of progressive actions, and smaller triads may ‘nest’ within larger scale triads to produce a particular mode of dwelling.
The ‘triad of place identity’ “involves ways that place becomes an extended, taken-for-granted part of how an individual or group suppose themselves to be personally and communally” (105). Seamon distinguishes this triad from that of ‘place interaction’ in that it involves repetitive interactions with the environment which may have either a positive or negative impact on people’s feelings about the place. A person may consider a particular place as their ‘homeworld’, motivating them to exhibit emotional and practical care for that place.
The ‘triad of place release’ is linked with the ‘triad of place realization’ because they demonstrate opposite ways that ‘common presence’ initiates place actions. Seamon states that ‘place release’ “involves an environmental serendipity of unexpected encounters and events” (118). He suggests that such events could involve ‘noticing’ something new, and this may trigger sequences of consequential interactions. A question arises as to whether environments can be designed to facilitate serendipity or whether particular types of activities might encourage instances of ‘place release’ to occur? The ‘triad of place realisation’ is, in contrast, defined by Seamon as relating to some breakdown of the ‘ordered wholeness’ of place, causing a deterioration in the mode of dwelling in place. This can involve discord within ‘common presence’, operating at an unselfconscious or conscious level.
The ‘triad of place intensification’ is paired with the ‘triad of place creation’, because in both “the reconciling impulse of common presence is the outcome of place actions, though these actions are considerably different experientially” (138). In the case of ‘place intensification’ the outcome is positive, creating a stronger form of ‘common presence’ via an improved physical environment. However, for ‘place creation’ the improvement is generated by people implementing change through ‘creatively envisioning’ a better mode of dwelling. These triads are perhaps most easily understood in terms of urban design and renewal of communal facilities and practices, such as creating new plazas and/or encouraging more vibrant communal activities, such as outdoor concerts and festivals. The interaction between the two triads is evident in such examples and can be conceptualised as ‘organizing lifeworlds’ to overcome fragmentation and strengthen ‘common presence’ in terms of utilitarian, cultural or spiritual aspects. It is also possible for changes in either the physical or socio-cultural aspects of dwelling to have a negative effect when inappropriate changes undermine place. Seamon contends that the challenge for planners is to understand the ‘grounded wholeness’ of place, and the complex interactions between physical and social considerations. Concentrating on the unique phenomenology of any particular place can lead to promotion of ‘place synergy’.
In Chapter 15, Seamon discusses ways of integrating the six triadic place processes. He notes that the processes interact in a potentially synergistic fashion, although the intricate forms of reciprocity are largely unpredictable. Places are constantly changing via the flux of internal change processes and by the influence of external forces. Seamon provides a table (168) of the ways the six place processes may contribute to sustaining or undermining place and, hence, the lived experience of dwelling. He introduces the notion of ‘virtuous spirals’, “whereby a dynamic interweave among the six processes supports an unfolding place tube intensifying the wellbeing of place and working against environmental and human entropy” (173). Changes may occur across many places simultaneously or successively, since places are linked in a multitude of ways. Understanding of the relationship between places requires its own detailed phenomenology (endnote 2, 176).
In the last two chapters of his book, Seamon contends that his method of ‘synergistic relationality’ aids in understanding places, and the processes that drive their creation and development. He acknowledges the difficulty of fully understanding this approach and discusses some criticisms and concerns raised by reviewers of the draft book. The conceptual approach taken in the book could be termed ‘essentialist’, i.e., that an invariant and universal human condition prevails, evident only when historical, social and cultural variables are bracketed. Seamon responds by “emphasizing the basic phenomenological recognition that there are different dimensions of human experience and existence that all must be incorporated in a thorough understanding of human and societal phenomena, including place and lived emplacement” (178). These dimensions include individual characteristics such as gender, intellectual endowments, and historical, social and cultural contexts, which affect individuals and communities. However, all human beings experience ‘lived emplacement’ through universal, non-contingent dimensions, which are the subject of this book.
David Seamon’s book is successful in terms of its stated objectives, within the adopted conservative phenomenological paradigm. However, this review includes some critiques and questions, at several levels of abstraction. Seamon’s approach can be compared with a diverse range of methods for phenomenological investigation of place discussed in recent publications[x].
The centrepiece of Seamon’s book is the structured methodology of monad, dyads and triads, based on Bennett’s systems theory. This implementation of ‘synergistic relationality’ is coherent, though somewhat mechanistic. It would be more satisfying for the reader if Seamon had provided at least a partial review of the history of systems theory and a detailed argument as to why this method is the chosen option. He states that he has studied this approach for three decades so perhaps felt no need to justify its validity and applicability. Although this systems theory based method represents a significant development in our understanding of investigation of place, some questions can be raised.
Having established the fundamental wholeness of the place monad, Seamon develops five place dyads representing conceptual oppositions. While Seamon’s explanations are compelling, they do not sufficiently explain why those particular, predominately physical (and somewhat overlapping), five dyads were chosen. There are other potential binaries of dwelling in place, relating to historical (e.g. whether colonised people or not), utilitarian (e.g. predominating form of work: hunter/gatherer and agricultural vs manufacturing and utilities), social (e.g. dominant vs marginalised people), political (e.g. democratic vs totalitarian), cultural (e.g. indigenous vs multicultural customs and languages), or spiritual (e.g. sacred vs secular places) aspects. One assumes that the nature of the place investigation being undertaken would determine which type of dyads are most applicable.
The third step in Seamon’s method is to develop triads based on place impulses. He suggests that the three impulses define place directly, rather than “in terms of other phenomena such as community, culture, politics, power, economics, or some similar qualities that in both analytic and poststructural research are assumed to be independent shaping the dependent factor of place” (84). The three impulses are indeed fundamental, providing a generic, abstract definition of place. However, the people-in-place impulse could incorporate the characteristics of the dwelling group, as a system, interacting with the system of topography and ecosystem, to produce an enhanced form of ‘common presence’. It can be argued that the phenomena listed earlier in this paragraph can be considered as interdependent, with each other and with place. They contribute to the mode of dwelling for any particular place, within phenomenological as well as social science methods of investigation. This is an extension of the approach in Seamon (2012, 3) quoted above.
Uluru in central Australia is a strong example of complexity of place. It has been a sacred place for Pitjantjatjara Anangu Aboriginal people for at least 10,000 years. After colonisation by Europeans it was named Ayers Rock. In 1985 land ownership by Anangu was officially recognised and its traditional name restored. Uluru is a major tourist attraction. Apart from being a magnificent monolith, that it is a place, and its nature as place, are intricately linked with each of the factors Seamon chooses to bracket. Uluru could be considered as multiple co-located places, each with respect to a community or stakeholder group (Anangu, governments, industry, tourists, etc.) or as one place incorporating all these relationships. Given its lack of direct engagement with social and cultural aspects of dwelling, could Seamon’s method investigate these different perspectives appropriately, for instance, in the context of developing a fair and effective management plan for the area?
Seamon asserts that in analytic research approaches “place is typically interpreted as a dependent variable shaped by such independent variables as age, social status, home ownership, or duration of place involvement” (84). The two references provided by Seamon for this statement[xi] support an interdisciplinary and clearly articulated approach to place research. Patterson and Willliams (2005) review the conceptual clarity of different approaches to research on place, and their epistemological foundations. They conclude that “systematic coherence requires a pluralistic world view that understands place, not as a single research tradition but as a domain of research informed by many disciplinary research traditions at the research program and paradigmatic level” (362). Lewicka (2011) reviews the linkages between the type of place research, the methods used, and the theories they rely upon. She concludes that the key aspect requiring attention is theory concerning place processes, relevant to topics such as meaning-making in place attachment. This requires interdisciplinary approaches to theory that facilitate consideration of contextual factors relating to the physical and social environments, as interacting systems. This can be aligned with Martin Heidegger’s notions of ‘dwelling’ and ‘equipment’[xii], which are not significantly pursued by Seamon.
Seamon notes that his version of ‘common presence’ is difficult to comprehend. It could perhaps be more easily understood as the synergistic interaction of a group of people, gathered under a communal spatial-socio-cultural-spiritual framework, with a specific area of terrain, as a system of topography and ecosystem. An enhanced notion of ‘common presence’ can then be thought of as the ‘togetherness’ of intersubjectivity and communalized intentionality,[xiii]in the context of dwelling in that topographic ecosystem. This entails place as both a utilitarian ‘taskscape’ (Ingold[xiv]) and also a domain (potentially) suffused with culture and spirituality. Seamon’s determination to avoid the label of ‘social constructivism’ leads him to emphasise the less cultural and task-related aspects of ‘common presence’, such as ‘sense of place’, weakening his approach.
In explaining each of the triads, and their role in his method of analysis, Seamon provides descriptive examples, some in greater detail, from newspaper articles and scientific publications. Not surprisingly, due to his long-standing expertise in architecture and town planning, these examples predominately relate to urban places. However, consideration of dwelling needs to cover urban, rural and wild places. Future evaluations of this approach for places in rural and wild settings will assist in determining the generalizability of Seamon’s method of analysis.
Seamon explains that the six place triads need not arise from an analysis of Bennett’s systems theory. This is a very important point. It leads to the question of whether the total conceptual space delineated by the six Bennett-based triads could perhaps be subdivided, ordered and named in more effective ways, based on the broad approach to phenomenology of place developed by the cited authors and others? What is clear is that Seamon has provided an excellent step forward, which will facilitate development of even more effective reasoning on this matter.
Seamon emphasises the pure phenomenological philosophical perspective. However, it can be argued that the three place impulses are instantiated in different ways through particular characteristics of topography, ecosystems and communities. A particular mode of dwelling in place can be described via an extremely complex set of variables, usually acting interdependently, and numerous processes, often non-deterministic. Thus, a model of place, operationalized as a method for investigation and comparison of particular real-world places, needs to facilitate examination of the role of physical and lifeworld factors via targeted case studies. Indeed, this approach is the one implicitly used by Seamon to explain the six places triads, via reference to newspaper articles and studies of the role of various factors influencing modes of dwelling.
Seamon contends that his structured phenomenological method provides a useful conceptual approach to investigation of differences between places. Alternative approaches to investigation of place can not only co-exist, but can potentially be synergistically combined. For instance, Alfred Schütz[xv] developed ethnomethodology to integrate phenomenology and social sciences in the early 1930s. Phenomenology can be blended with science to facilitate an interdisciplinary approach to investigation of place[xvi]. This can be extended to become transdisciplinary, if phenomenology is used as an overarching paradigm. This would align with Husserl’s notion of phenomenology as a meta-science (Moran, 2000, 137)[xvii].
[i] Seamon, D. (2012) Place, Place Identity, and Phenomenology: A Triadic Interpretation Based on J.G. Bennett’s Systematics. In: Casakin, H. and Bernardo, F. (Eds.) The Role of Place Identity in the Perception, Understanding, and Design of Built Environments, Bentham Science Publishers, pp. 3-21; Seamon, D. (2014) Place Attachment and Phenomenology: The Synergistic Dynamism of Place. In: Manzo, L. C. and Devine-Wright, P. (Eds.) Place Attachment: Advances in Theory, Methods and Applications. New York: Routledge. pp. 11-22.
[ii] Malpas, J.E. (1999) Place and Experience. Cambridge, U.K.: Cambridge University Press. p. 36.
[iii] Moran, D. (2005) Edmund Husserl: Founder of Phenomenology. Cambridge, UK: Polity.
[iv] Van Manen, M. (2014) Phenomenology of Practice. Walnut Creek, CA: Left Coast Press.
[v] Merleau-Ponty, M. (1962) Phenomenology of perception. New York: Humanities Press; Merleau-Ponty, M. (1968) The visible and the invisible. Evanston IL: Northwestern University Press.
[vi] Jacobs, J. (1961) The death and life of great American cities. New York: Vintage.
[vii] Janz, B, (2005) Walls and borders: The range of place. City and Community, Vol. 4, No. 1, p. 87.
[viii] Bennett, J.G. (1993) Elementary systematics. Seamon, D. (Ed.), Santa Fe, NM: Bennett Books.
[ix] Bennett, J. G. (1961) The dramatic universe, vol. 2: The foundations of moral philosophy. London: Hodder & Stoughton.
[x] e.g.: Janz, B. (Ed.) (2017) Place, Space and Hermeneutics. Springer; Donohoe, J. (Ed.) (2017) Place and Phenomenology. London: Rowman and Littlefield.
[xi] Lewicka, M. (2011) Place Attachment: How far have we come in the last 40 years? Journal of Environmental Psychology, Vol. 31, No. 3, pp. 207-230; Patterson, M. and Willliams, D. (2005) Maintaining research traditions on place: Diversity of thought and scientific progress. Journal of Environmental Psychology, Vol. 25, No. 4, pp. 361-380.
[xii] Heidegger, M. (1962/2007) Being and time. Trans. by Macquarrie, J. and Robinson, E. Maldan, MA: Blackwell.
[xiii] Kockelmans, J. J. (1994) Edmund Husserl’s Phenomenology. West Lafayette, Indiana: Purdue University Press.
[xiv] Ingold, T. (1993) The Temporality of the Landscape. World Archaeology, Vol. 25, No. 2, Conceptions of Time and Ancient Society, pp. 152-174.
[xv] Schütz, A. (1940) Phenomenology and the Social Sciences. Initially published in: Farber, M. (Ed.) Philosophical Essays in Memory of Edmund Husserl. Cambridge Mass.: Harvard University Press. In: Luckman, T. (Ed.) (1978) Phenomenology and Sociology: Selected Readings. Harmondsworth, UK: Penguin Books, pp. 119-141.
[xvi] Mohanty, J. N. (1997) Phenomenology: Between Essentialism and Transcendental Philosophy. Northwestern University Press, p. 23.
[xvii] Moran, D. (2000) Introduction to Phenomenology. Abingdon: Routledge.
Raccogliendo undici contributi degli allievi più vicini ai personaggi che hanno dato avvio alla tradizione fenomenologica italiana, il volume a cura di Federica Buongiorno, Vincenzo Costa e Roberta Lanfredini intitolato La fenomenologia in Italia. Autori, scuole, tradizioni mostra la possibilità di raccontare la fenomenologia attraverso un’operazione che non si esaurisce in una sterile ricostruzione storica ma si configura come il tentativo di convertire un tema “a portata di fanciullo” in una Rückfrage: un esercizio intimo, che consiste nel ricercare le parole adatte per descrivere il proprio maestro, in una domanda che scava all’indietro cercando di scorgere anche la propria storia nel movimento di quella stessa vicenda di pensiero. Il risultato di questo esercizio è il quadro di un percorso che attraversa almeno tre generazioni di filosofi: un itinerario decentrato, dislocato in varie “scuole”, eppure tutt’altro che scolastico se col termine “scuola” intendiamo «la ripetizione, malgrado allargata, di temi di origine» (109). Leggendo il testo, in effetti, risulta difficile tracciare delle parole-guida che lo caratterizzano, nella misura in cui ciò che sopravviene è la netta impossibilità di ridurre il variegato panorama fenomenologico italiano a una «preconcetta visione d’insieme» (11) o altrimenti l’inadeguatezza di coprire, a beneficio di una definizione, l’intreccio di autori, scuole e tradizioni che gli dà forma.
Partendo dal principio, si potrebbe dire che il pensiero di Edmund Husserl abbia fatto capolino, in Italia, sull’onda di una reazione storica alle ipoteche metafisiche che ostacolavano l’emergere di una ragione differente. In particolare, come si legge nei contributi di Luca Maria Scarantino e Angela Ales Bello, Antonio Banfi riconobbe alla trattazione husserliana dell’intenzionalità il merito di aver trasformato la necessità ontologica della «correlazione metafisica fra percezione e rappresentazione» (17) in una necessità di ordine storico; mentre Vanni Rovighi, pur attribuendo al pensiero di Husserl una cifra idealistica di fondo, si avvalse di quella teoria o, come direbbe lei, di quel «guardare come stanno le cose» (44), per contrastare il neoidealismo imperante ai suoi tempi. I saggi successivi di Roberto Gronda e Elio Franzini esemplificano perfettamente come, coerentemente rispetto al proposito di porre le «condizioni di una teoria del sapere relazionale, antidogmatica e aperta a una pluralità di forme culturali» (16), l’insegnamento di Banfi ebbe un’influenza molto diversa all’interno delle opere dei suoi allievi. Comparando i due scritti, infatti, è possibile notare che, se Preti continuò e approfondì il razionalismo critico banfiano, Formaggio ereditò dal maestro quella capacità di «“tentare la sordità dell’esperienza”» (117) che gli consentì di comprendere, a partire dall’arte, «come un corpo in azione» riesca ad «essere protagonista di una trasformazione del mondo»: una trasformazione che, per un verso, ne rivela le qualità e, per l’altro, «scopre se stesso come dimensione percettiva, memorativa e immaginativa» (127).
Leggendo il contributo di Amedeo Vigorelli è possibile constatare, invece, che fu Enzo Paci a proseguire la missione pedagogica del maestro Banfi. Egli vi riuscì perché, analogamente a Banfi, non si limitò mai a guardare a Husserl solo come a un interlocutore privilegiato per il proprio pensiero, bensì fece della fenomenologia husserliana il punto di partenza per la costruzione di una vera e propria Gemeinschaft: una dimensione culturale «aperta, che “senza essere ostile al pensiero scientifico” evitasse di “farsene colonizzare e di sviluppare complessi di inferiorità”» al fine di reagire a un «diffuso scetticismo anti-filosofico» (88). Una tappa fondamentale di questa costruzione, nel percorso di Paci, è la rivista “aut aut”, che egli fondò nel 1951. Attorno ad essa, infatti, si svilupparono dei legami particolarmente significativi per lo sviluppo della fenomenologia italiana, al punto che si potrebbe paragonare questo progetto all’ossatura di quella Husserl Renaissance che, soprattutto in seguito alla pubblicazione nella Husserliana del secondo volume di Ideen e della Krisis, interessò il panorama culturale italiano degli anni Cinquanta e Sessanta. Fra questi, il legame fra Paci e Semerari di cui si parla nel contributo del Ferruccio De Natale ha il merito di mostrare come, oltre alla volontà di «superare i pregiudizi legati ad una lettura pigra, stereotipata della fenomenologia» (90), alla base della rilettura italiana dei testi di Husserl vi fosse anche quella «avvalersi delle analisi husserliane per configurare un “atteggiamento”» suscettibile di essere trasformato «in prassi, in lotta per l’emancipazione del soggetto da ogni forma di reificazione della sua attività intenzionale» (141) attraverso il confronto col materialismo storico di Marx.
I richiami marxiani che innervano le opere di Enzo Paci si colgono perfettamente nell’entusiasmante Prefazione alla terza edizione de La crisi delle scienze europee e la fenomenologia trascendentale che egli scrisse nel ’68, all’interno della quale paragonò le idee di coloro i quali attaccavano «la fenomenologia come una fuga della realtà che mancava di praxis» a quelle degli «intellettuali della Russia zarista» che «consideravano puramente teorici e astratti i ragionamenti di Lenin e di Trockij». Tuttavia, l’audace paragone paciano dice qualcosa anche in merito alla tendenza del filosofo a ricomprendere il pensiero husserliano dalla fine all’inizio, mostrando l’insensatezza di distinguere fra un “primo” Husserl logico e slegato dalla prassi, e un “secondo” Husserl storico, impegnato a recuperare la problematica della Lebenswelt. Un’attitudine che dalla sua opera si riverserà sull’intero panorama fenomenologico italiano, dando avvio a un cammino che si proporrà riallacciare, dentro e fuori i testi husserliani, il piano della logica a quello dell’esperienza, la sfera del sapere a quella della vita.
Tutto questo però richiede una precisazione: dal momento che la fenomenologia italiana è lo specchio di una postura che non veicola tendenze dogmatiche, questa tendenza si realizzerà in maniera ogni volta diversa, rendendo difficile per molti versi rintracciarne i connotati. Come si legge nel contributo di Roberto Miraglia, ad esempio, Giovanni Piana, a differenza di Paci, criticò alcuni aspetti dell’opera testamentaria di Husserl riscontrando come gli scritti husserliani, nel corso del tempo, tendessero sempre di più a far spazio a «un Hussel ideologico che ripropone i temi etico-fondazionalisti, senza che questo incremento di drammaticità» potesse però «rendere più adeguata ad affrontarli una cassetta degli attrezzi pensata invece in vista della realizzazione di una analitica fenomenologica» (243). Un discorso analogo, peraltro, si potrebbe fare in merito ai riferimenti che contribuiranno, insieme a Husserl, a determinare le linee della scena fenomenologica italiana, perché se lo Husserl di Paci e Semerari va a braccetto con Marx, mentre è humeano invece lo Husserl di Enzo Melandri di cui tratta il saggio di Stefano Besoli, quello di Sini, conformemente alla convinzione che tornare alle cose stesse (come scrive Federico Leoni) significhi tornare alle operazioni «attraverso cui le cose stesse si costituiscono», diventa un Husserl copernicano, e cioè «radicalmente kantiano» (222).
Ovviamente, si possono individuare anche dei punti comuni negli studi fenomenologici italiani, come l’antiriduzionismo che accomuna ad esempio due personalità per molti versi differenti come Paolo Parrini, di cui scrive Andrea Pace Giannota, e Paolo Bozzi, a cui è dedicato il contributo Roberta Lanfredini. Ma quello che bisognerebbe chiedersi è: posto che quelle che abbiamo individuato non siano affatto le uniche spaccature individuabili all’interno della Fenomenologia in Italia, ha davvero senso parlare di una fenomenologia italiana? Il contributo finale di Federica Buongiorno suggerisce che per affrontare questo problema occorra spostare la questione su un piano diverso rispetto a quello della mera teoria. Questo perché sul piano dell’esperienza, e cioè di un esercizio filosofico che si fa, lo scontro di prospettive differenti muta di senso. Al suo posto, come avviene quando si traduce un testo e ci si trova, da un lato, ad affrontare «la sfida di trovare, se non per certi versi “inventare” la “parola giusta” con cui rendere il termine originale» e, dall’altro, a doversi confrontare con le «scelte già consolidate e difficilmente aggirabili» (299) di una terminologia già presente, emerge l’idea di una comunità di studiosi grazie alla quale l’eco primitivo di un pensiero si è prodotto (o riprodotto) in un determinato contesto.
Quello che si tratta di capire, se è vero che non è affatto semplice individuare i caratteri della fenomenologia italiana, è che questa difficoltà però non è un elemento accidentale, e neanche la dimostrazione che si debba per questo parlare per forza di una pluralità di pensieri che apre le porte a una deriva scettica. Piuttosto, essa è la conseguenza dell’impossibilità di circoscrivere a priori qualcosa che somiglia più a uno stile, a una maniera «che esiste come movimento ancor prima di essere giunta a un’intera coscienza filosofica», come diceva Merleau-Ponty nella Fenomenologia della percezione. Se consideriamo che non si può ripetere quello stile, quella maniera, come si ripeterebbe un proverbio, non possiamo che convenire con i curatori de La fenomenologia in Italia rispetto al fatto che l’unico modo per raccontare la fenomenologia è allora quello di procedere von unten, e cioè quello di ricollegare questo racconto all’esperienza degli autori che le hanno dato forma. Volendo, però, potremmo spingerci anche oltre: riprendendo le parole di John Keats, potremmo affermare che non solo una particolare vicenda di pensiero, ma «Niente può mai diventare reale, senza essere vagliato dall’esperienza. Persino un proverbio: che proverbio è, prima che la vita te l’abbia mostrato?».
Gander’s declared aim in Self Understanding and Lifeworld is to build on the untapped potential of Heidegger’s hermeneutical phenomenology of the lifeworld and the self-forming experience of reality. The book is a long and closely argued exploration of how a human being develops an understanding of oneself as a self within a social lifeworld.
Gander spends perhaps a little too much time beating the dead horse of the Cartesian self but he does correctly emphasize the importance of the self not as a self-certainty but as a fluctuating play of unfolding human experiences in the historical world. The historicity of the individual is important to Gander, who focuses on the self-understanding as a to-and-fro between present experiences and progressive-anticipatory self-confirmation. To the contrary, Gaander says, the human self is historicized, meaning that the self cannot be identified as an ahistorical transcendent ago, but needs to be conceived as a historical self in the current of history. As human individuals, our task is to have to incessantly identify our self from within our self within the lifeworld.
Gander’s primary task in Self Understanding and Lifeworld is to set forth a phenomenology of the human self that describes what it means to be a unified human self in the current of life history. In response to the philosophical need to critically discuss self-understanding within the lifeworld, Gander argues that the Husserlian conception of the phenomenology of consciousness is inadequate for answering the problem of history in the hermeneutics of the self-understanding of human beings in the world. Each of us, Gander says, is what we are only through what we have become, and thus, the hermeneutical question of the self-understanding takes shape in Heidegger’s project of a hermeneutics of facticity.
In Part One, Gander interprets the human being’s facticity as similar to the writing and reading of a text. Gander’s analogy is to compare self-understanding with understanding a text. Our knowing is an interpretation, including our knowing of ourselves, allowing us, Gander argues, to compare the understanding of our self with the understanding of a text. The move Gander makes here is one with which the reader may or may not agree, and the reader may or may not find Gander’s defence of it—a blending of Dilthey, Foucault, and Gadamer—convincing. In short, if I understand Gander correctly, his argument is that in a text, there is a space in which the writing subject disappears and since a human being’s self understanding is a historical consciousness—a kind of text being written and read—we as a knowing subject of our self-understanding disappears. The textual analogy rests largely on seeing the historicity of the individual as a kind of reading of the individual’s cultural traditions. We enter into the text (the “book of the world”) of our tradition and in reading and interpreting that text, our individual self-persuasion forms itself. Gander says that “the human self- and world understanding underlies and forms itself from out of the force field of the particular historical-cultural tradition.” (55) That individuals develop their understandings of self and world from their cultural tradition is uncontroversial, but whether we gain philosophical understanding of this process by applying the textual analogy is open to question. Gander’s argument is certainly plausible, but it is not clear that it is an advance on other philosophical approaches.
Regardless of how we view the self-formation of the human self, we are left with the problem of the lifeworld. This is a philosophical problem because the constitution of the self and the possibility of self-experience are connected to the self’s history in the world. Gander turns to the problem of the lifeworld in Part Two. The field of reality, Gander says, opens itself to the philosopher in the language the philosopher speaks and the meaning of its concepts which are set out in historical context. The approach needed, therefore, is a hermeneutical interpretation of concepts that is related to human situatedness in everyday experience. (79-81) Gander then enters a lengthy exposition against Descartes’s philosophical method and the self-certainty of the self within Descartes’s method, little of which will be new to the reader.
When Gander returns to the problem of the lifeworld, he observes that life and thus the lifeworld can no longer be considered something over and against the subject as in Descartes. (116) He then turns to Husserl’s discussion of the lifeworld, interpreting Husserl’s task as a project of “lifeworldly ontology.” (140) Gander adopts Husserl’s task, but also finds Husserl’s approach wanting. The individual’s facticity in the world is carried out in the historical and cultural horizons of the lifeworld. The “concrete lifeworld” is a variable, changing historical-social-cultural world and the lifeworld is more than a mere preliminary to the transcendental sphere of reason. For this reason, Gander says we must take leave of Husserl’s narrow approach to a theory of perception and begin anew the task of an ontology of the lifeworld as outside the transcendental horizon. Gander criticizes Husserl as bypassing the factically concrete lifeworld in its historicity in favor of what Gander calls “an intended final sense by means of the transcendental epoché…[and] takes the sting out of his diagnosis.” (163) By claiming the singularity of the lifeworld, Husserl, Gander says, cuts himself off from existentiell factical contingent experience and the plurality of lifeworlds. At no point does there arise a central perspective from which the human relation to self and world, therefore, Gander rejects Husserl’s approach, adopting in opposition the approach that “the ground of the natural lifeworld, with the experiences of contingency encountered everywhere and at each moment, remains a significant, indeed a necessary corrective against intellectual flights of thinking.” (167)
Gander expands on his claim that Husserl has neglected the historical and factical life in Part Three. And it is here that he gets to the main point of his book:
I experience myself only in the midst of the world—and that means in the midst of time and history—so this relatedness always already implicates the self-constituting experience of difference in its ontological presupposition. The self-relation generates and determines itself accordingly through and as difference, yet does not spilt in the Cartesian sense, but rather in that I experience myself qua difference as essentially open to the world; the self always already transcends itself beyond me to the understanding possible for me as historical horizon. (184)
Our finite self-relation is constituted by both transcendence and difference, Gander argues, and though our phenomenological approach to the problem of the lifeworld benefits from Husserl’s epoché, it also benefits from the early Heidegger’s critique of Husserl—specifically the former’s view to the structure of care. Gander sides with Heidegger in rejecting Husserl’s empty certainty and in accepting instead the understanding that science should be posited as knowing comportments of human beings. Human knowing is a specific mode of being in the world and taking this into account allows our phenomenological approach to include the unexpressed effective background beliefs that form humans’ presuppositional horizon. The proper things of philosophy, Gander concludes, following Heidegger, are not experiences of consciousness taken through the transcendental and eidetic reduction but the phenomena of the human ontological condition of the care for life. Heidegger grasps facticity, Gander says, as the existentiell situation of the individual—one’s own concrete, particular context of life. (196) Self-understanding is therefore experienced in one’s particular facticity within an historical horizon constituted by both transcendence and difference regarding one’s orientation to oneself and to the world.
Having argued for the preference of Heidegger over Husserl, Gander turns back to the issue of a hermeneutics of the self-understanding of human beings in the world. He begins by approaching the pretheoretical life. The human is enmeshed in factical life in such a way that the self as activity constitutes itself in the lifeworld. What we call “life” is known through and in a hermeneutically interpreting active knowing of the having of life itself. (212) Life in itself is always my own life and what it means to be a self is to experience the self-world that is there for us in every situation. Our phenomenological approach must look at the factical experience of life that is always lived out in a lifeworld which is centered in the self-world of comportment to oneself. (214) Gander’s hermeneutical ontology of facticity considers the world-relation as self-relation and constructs an historical ontology of our ourselves based on the conception that experience fundamentally refers to self-relation that is always already situationally related or bound. We make experiences only in situational connections, and situations create in themselves possibilities of experience for me.
Self Understanding and Lifeworld is perhaps longer of a book than it needs to be. One could also argue that it covers well-worn paths of material. As a contribution to Heideggerian studies, Gander’s book has value in how he relates several concepts in Heidegger to other twentieth century philosophers. Any writings concerning this subject matter are, almost by necessity, opaque and complex, and Self Understanding and Lifeworld is definitely those things. Gander’s differentiation of everyday experience as an historical life is a difficult read but worthwhile for the reader who is interested in new applications of Heidegger for the study of the self.