The Basic Problems of Phenomenology: From the Lectures, by Edmund Husserl
By Edmund Husserl
The editor, Iso Kern, of the 3 volumes on intersubjectivity in Husserliana XIII-XV, observes that during his Nachlass Husserl most likely refers to no different lecture so frequently as this one, i.e., The easy difficulties of Phenomenology (1910-1911). Husserl looked this paintings (along with the 1907 ''Five Lectures'') as uncomplicated for his concept of the phenomenological relief. He seemed those lectures as both basic for the idea of empathy and intersubjectivity, for his concept of the life-world, and for his deliberate ''great systematic work.'' It contrasts favorably with numerous later ''introductions'' simply because, even if particularly short, it has a bigger scope than they do and conveys in a comparatively hassle-free technique to the scholars the experience of unpolluted new beginnings. additional, with the appendices, it unearths Husserl in a serious discussion with himself. That the second one a part of the lectures was once by no means written down, could be accounted for partially, simply because at the moment Husserl used to be busy writing the 1911 path-breaking essay, which enhances those lectures, ''Philosophy as a Rigorous Science.''
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Extra info for The Basic Problems of Phenomenology: From the Lectures, Winter Semester, 1910–1911
We want to study the 10 basic constitution of consciousness as such in its chief features. The investigations that we want to conduct require a completely  different attitude than the natural one within which natural-scientiﬁc and psychological knowledge is attained. Phenomenology is by no 1 What we have here are only pages of the lectures of the ﬁrst weeks (October, November in 1910), which were followed by discussions. Later I lectured without any notes. Table of Contents: Starting from the natural concept of world.
Does not nature encompass all 35 real being (wirkliche Sein)? Certainly that is true, if we understand by 16 5 10 15 20 25 30 35 TEXT (1910–1911) “real” that which exists in space and time. It is not true, however, if we consider that correct judging and insightful knowing aim at objects which have no such existence. Thus, pure geometry speaks30 of geometric ﬁgures; pure arithmetic speaks of numbers, etc. 31 Accordingly, one may say: In contraposition to nature, to the world of factual spatial–temporal existence, to the “empirical” world, there  are, as one says, ideal worlds, worlds of ideas, which are non-spatial, non-temporal, and unreal.
And similarly, there is the knowledge of the psycho-physical kind, which has to do with the relations of the dependency of the psychical realm (one’s own or others) on the body. 24 Only that the matter at hand here is different, because in a certain sense all appearings, the physical appearings, as well as the selfappearings, and the other appearings of what pertains to the souls of others are included in the realm of psychology. , nevertheless, the consciousness in which I am an object to myself, just as every consciousness, is an I-experience, just as the consciousness in which another person stands over against me is an I-experience.