Tom Rockmore

This volume is a collection of previously unpublished papers dealing with the neglected "phenomenological" dimension of the philosophy of Johann Gottlieb Fichte, which it compares and contrasts to the phenomenology of his contemporary Georg Wilhelm Friedrich Hegel and to that of Edmund Husserl and his 20th century followers. Issues discussed include: phenomenological method, self-consciousness, intersubjectivity, temporality, intentionality, mind and body, and the drives. In addition to Fichte, authors discussed include: Hegel, Brentano, Husserl, Heidegger, Sartre, Levinas, and Ricur.

This is a paper about Hegelian constructivism in relation to theory of knowledge. Constructivism, which is known at least since Greek antiquity, is understood in different ways. In philosophy, epistemological constructivism is often rejected, and only occasionally studied. Kantian constructivism is examined from time to time under the heading of the Copernican revolution. Hegelian constructivism, which is best understood as a reaction to and revision of Kantian epistemology, seems never to have been discussed in detail. This paper will sketch the outlines of Hegelian constructivism in relation to the critical philosophy. Hegelian constructivism amounts to an intrinsically historical view of epistemology as a trial and error process situated in the social context. Knowledge emerges from a trial and error process in which we construct a cognitive framework to grasp objects constructed in and through this process. I suggest that the considerable interest of a historical, constructivist, phenomenological approach to knowledge, such as Hegel’s, lies in its largely unexplored possibilities for advancing the epistemological debate.

Recent discussion has seen an increase in the interest in hermeneutics. The increased interest in hermeneutics goes back at least until the appearance of Being and Time in 1927, more than sixty years ago. Thisbookis characterized by the unresolved tension between two clearly incompatible theses: the Husserlian form of absolute truth, and a post-Husserlian view of truth arising from the hermeneutical circle. More recently, the interest in hermeneutics has been strengthened by the appearance of Truth and Method in 1960, in which Gadamer, Heidegger’s most important student, developed the hermeneutical thesis of the latter’s Fundamentalontologie in a way which has influenced numerous other thinkers, notably Ricoeur and Habermas, in a wide-ranging and often confused discussion. The latter’s theory of communicative action can be seen as carrying further the Gadamerian view that knowledge results from interpretation. In Habermas’s version of the linguistic turn, which is further influenced by Kant’s view of Vernunftinteresse and Habermas’s own, peculiar reading of Peirce, speech is intrinsically aimed at potential agreement through the development of consensus.

Given the significant attachment of the philosopher to the climate and intellectual mood of National Socialism, it would be inappropriate to criticize or exonerate his political decision in isolation from the very principles of Heideggerian philosophy itself. It is not Heidegger, who, in opting for Hitler, "misunderstood himself"; instead, those who cannot understand why he acted this way have failed to understand him. A Swiss professor regretted that Heidegger consented to compromise himself with the "everyday," as if a philosophy that explains Being from the standpoint of time and the everyday would not stand in relation to the daily historical realities that govern its origins and effects. The possibility of a Heideggerian political philosophy was not born as a result of a regrettable "miscue," but from the very conception of existence that simultaneously combats and absords the Zeitgeist.