By J. N. Mohanty (auth.), William McKenna, Robert M. Harlan, Laurence E. Winters (eds.)
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Extra info for Apriori and World: European Contributions to Husserlian Phenomenology
Are we so sure that when we make an effort, we are or can be with the things themselves? Is it not a naive presupposition, an uncIarified, "obvious" assumption, to believe that what object and objectivity [Sache und Sachlichkeit] are is so well known that we merely have to focus upon them? The immediately familiar concept of honesty, of the "objectivity" of theoretical thinking, presupposes the unquestioned validity of a determinate idea of the existent. , to the existent - in which neither what the things are nor what constitutes the objectivity of knowledge or assertions about things has already been decided.
This idea, "innate" to human spirit, is the precondition for the problem of being. There is a difference, however, between continually presupposing a traditional explication of the idea of the existent, an explication which appears to be 30 unquestionably valid, and attempting to work this idea out conceptually by going to the existent. The procedure by which we go to the existent, the existent being that towards which we are directed cognitively as the object of philosophical wonder, cannot be simply presupposed.
The two-sided, though unitarily interwoven examination of the existent is to be conducted in the primal state of genuine nearness to and intimacy with being. First of all, that claiming to "exist," that which is ungenuine and unclarified, that which we at first accept as "obvious" is to be examined. Then, however, the concept of "existent" used in the first examination, the horizon of sense included in our thinking this primitive concept, must be examined. The examination of the fundamental concepts "existent" and "knowledge," the metaphysical dialogue of human spirit with itself.