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We see how the phenomenological task that
ReplyDeletelater Husserl, connected in the very depths of their capabilities and
impossibilities with the whole fate of Western philosophy, undecided
in the XIX century. In fact, it seeks to root rights and boundaries
formal logic in a reflection of the transcendental type, and
the other hand, to link transcendental subjectivity with
hidden horizon of empirical contents, which it alone one
able to create, save and open in an endless
explanations. However, perhaps, phenomenology does not avoid
the danger to her had already begun to threaten anyone
dialectical endeavor, inevitably knocking it in
anthropology. In fact, it is impossible, apparently, nor to give
empirical contents transcendental value, or to displace
them in the direction of constitutive subjectivity without making
(at least tacitly) concessions anthropology, that is, such
the way of thinking in which the legitimate boundaries of knowledge in General (and
consequently all empirical knowledge) are
at the same time the concrete forms of existence -- just the
as they are given in empirical knowledge.
The most distant and yet hardly surmountable
the result of this decisive event in Western
the episteme in the late eighteenth century, can be summarized as follows.
In part negative: there is the isolation region of pure forms
knowledge, acquiring both autonomy and
domination over all empirical knowledge, again and again
forking the project of formalizing specific knowledge and project
approval of pure science, come what may. In part
positive: the empirical region are associated with
reflection on subjectivity, the human being and limbs
his existence and thereby gain the meaning and role of philosophy and
however, reduction philosophy-that is, antiphilosophy.