When Husserl speaks of the so-called ‘transcendental reduction’ or ‘phenomenological epochē’ many believe that he is eschewing the question of truth or existence. Two reasons are given for this: First, Husserl explicitly states that when we perform the reduction, we should no longer naively ‘accept [the world] as it presents itself to me as factually existing’ (Id I §30, p. 53) and should suspend our judgement with regard to ‘the positing of its actual being’ (Id I §88, p. 182). Second, Husserl …
Read moreWhen Husserl speaks of the so-called ‘transcendental reduction’ or ‘phenomenological epochē’ many believe that he is eschewing the question of truth or existence. Two reasons are given for this: First, Husserl explicitly states that when we perform the reduction, we should no longer naively ‘accept [the world] as it presents itself to me as factually existing’ (Id I §30, p. 53) and should suspend our judgement with regard to ‘the positing of its actual being’ (Id I §88, p. 182). Second, Husserl seems to have no problem in referring to an ‘object’ of thought even when we refer to non-existent, hallucinatory or indeed impossible objects. This seems to suggest that he is not interested in the question whether or not there is a corresponding ‘ordinary’ object. The paper seeks to question this and will show that his inquiry never loses sight of the questions of truth and existence but rather brings them into the foreground.
