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Edmund Gustav Albrecht Husserl (/ ˈ h ʊ s ɜːr l / HUUSS-url, [14] US also / ˈ h ʊ s ər əl / HUUSS-ər-əl; [15] German: [ˈɛtmʊnt ˈhʊsɐl]; [16] 8 April 1859 – 27 April 1938 [17]) was an Austrian-German philosopher and mathematician who established the school of phenomenology.
The philosopher Roger Scruton used Husserl's concept of the lifeworld to explore the nature of human sexuality. He maintained that Husserl correctly recognized that the lifeworld is given intersubjectively, but that the "transcendental psychology" Husserl adopted in association with the idea of its intersubjectivity is flawed. [14]
Edmund Husserl introduced the concept of the lifeworld in his The Crisis of European Sciences and Transcendental Phenomenology (1936): . In whatever way we may be conscious of the world as universal horizon, as coherent universe of existing objects, we, each "I-the-man" and all of us together, belong to the world as living with one another in the world; and the world is our world, valid for ...
Edmund Husserl (1859–1938) applied the concept of the Other as the basis for intersubjectivity, the psychological relations among people. In Cartesian Meditations: An Introduction to Phenomenology (1931), Husserl said that the Other is constituted as an alter ego, as an other self. As such, the Other person posed and was an epistemological ...
Having developed the initial groundwork for philosophical phenomenology, Edmund Husserl set out to create a method for understanding the properties and structures of consciousness such as, emotions, perceptions of meaning, and aesthetic judgement. [3] Social phenomenologists talk about the social construction of reality. They view social order ...
Edmund Husserl, the founder of phenomenology, recognized the importance of intersubjectivity, and wrote extensively on the topic. In German, his writings on intersubjectivity are gathered in volumes 13–15 of the Husserliana.
[6] Husserl also refers to the noema as the Sinn or sense (meaning) of the act, and sometimes appears to use the terms interchangeably. Nevertheless, the Sinn does not represent what Husserl calls the "full noema": Sinn belongs to the noema, but the full noema is the object of the act as meant in the act, the perceived object as perceived, the ...
His earlier critique of speech act theory is here expanded to a broader discussion of intentionality and intersubjectivity inspired by Edmund Husserl's writings and supported by examples drawn from three of his research projects: his ethnographic study of Samoan ways of speaking, the audio-visual documentation of the 1995–96 political ...