Burt Hopkins

What is at stake for Jacob Klein in François Vieta’s analytical art is the birth of both the “modern concept of ‘number’ [Zahl], as it underlies symbolic calculi” and the expanded, in contrast to ancient Greek science, scope of the generality of mathematical science itself. Of the former, Klein writes that it “heralds a general conceptual transformation which extends over the whole of modern science”. The latter, he says, lends the “treatment” [πραγματεία] at issue in the ancient Greek mathematical idea of a “‘general treatment’ [καθόλου πραγματεία]” “a completely new sense” “within the system of ‘science.’” The generality of this new sense will concern both the method and object of science in what will come to be known as universal mathematics. This transformation of the basic concept and scope, initially of mathematics and then of “the system of knowledge in general”, “concerns first and foremost the concept of ἀριθμόσ itself”. As a result of “its transfer into a new conceptual dimension” —i.e., into the dimension in which both “the concept of ‘number’ [Zahl]... is itself... as is that which it means” “symbolic in nature”—a transfer that “becomes visible” “for the first time in Vieta’s ‘general analytic,’” there follows “a thoroughgoing modification of the means and aims of science.” Klein maintains that what this modification involves is “best characterized by a phrase... in which Vieta expresses the ultimate problem, the problem proper, of his ‘analytical art’: ‘Analytical art appropriates to itself by right the proud problem of problems, which is: TO LEAVE NO PROBLEM UNSOLVED’.”

James F. Sheridan Allegheny College As we come to the end of the century, an attentive student of con temporary European philosophy will no doubt be startled by a volume titled Husserl in Contemporary Context. Such philosophers are most likely to believe that Hussed has now been declared II classical" rather than a contemporary thinker or, worse, simply old fashioned. Access to Hussed today will most likely come through the allegedly definitive critiques of his work by Heidegger and Derrida and to a lesser extent through the readings of his work by Levinas and Merleau Ponty although Merleau-Ponty himself has been declared old fashioned by some postmodems. Hence, if by II contemporary" one understands the problematic set by the work of the late Heidegger, Derrida, Foucault, et. al., Hussed's work seems strange indeed in such a contemporary context, seems better understood as the last gasp of philosophy dominated by metaphysics and thus fit only for inclusion in courses in the history of philosophy.

The dissertation endeavors to study the controversial relationship of the phenomenologies of Husserl and Heidegger by investigating their respective treatments of intentionality. Husserl's reflective and Heidegger's hermeneutical accounts of intentionality are brought into bold phenomenal relief in order to secure the phenomenal basis underlying their conflicting views of both the character and status of this phenomenon. Specifically, the study discusses Husserl's reflective exhibition of intentionality in terms of its manifestation of the phenomenally original essence of lived-experiences, and Heidegger's immanent critique of the same in terms of its manifestation of phenomenally derivative understanding of Being. ;The discussion shows that Husserl finds the reflective securing of intentionality to manifest the most original phenomenal manifestation of die Sachen selbst, while Heidegger finds the hermeneutical securing of the same to manifest the temporalization of Dasein's being-in-the-world. The issues underlying the discrepancies of these two phenomenological findings are brought into relief with a discussion of the philosophical "prerogatives" of each thinker's understanding of phenomenology. These issues emerge in terms of the Heideggerian 'prerogative' of the hermeneutical advance regard toward Being, and the Husserlian 'prerogative' of the reflective seeing of the phenomenological regard. The study finds that the unavoidable opposition of the phenomenal content of these issues has its basis in the character and status each accords to the essence of the phenomenon of "reflection." The study concludes with a consideration of the phenomenal warrant of what comes forward as die Sachen selbst of the Husserlian 'prerogative' of the ontologically neutral reflective uncovering of the phenomenon of transcendental subjectivity and the Heideggerian 'prerogative' of the hermeneutical disclosure of the ontico-ontological disclosedness of the unreflective phenomenon of Being

“Back to Husserl: Reclaiming the Traditional Philosophical Context ofthe Phenomenological ‘Problem’ of the Other: Leibniz’s Monadology”. The internalmotivation that led Husserl to revise his early view of the pure Ego as empty ofessential content is traced to the end of explicating his reformulation of phenomenologyas the egology of the concrete transcendental Ego. The necessity ofrecasting transcendental phenomenology as a transcendental idealism that followsfrom this reformulation is presented and the appearance of transcendentalsolipsism of this idealism exposed as unfounded. That the ground of this exposureis Husserl’s phenomenological appropriation of Leibniz’s metaphysical insightsinto the problem of accounting for the plurality of monads, and, therefore, not theCartesian problem of the other mind, is presented as the key to reclaiming thetraditional philosophical context of the phenomenological problem of the other

Jacob Klein’s account of the original phenomenon of formalization accomplished by the innovators of modern mathematics, when they transformed the Greek arithmos into the modern concept of number, and his suggestion that the essential structure of this historically located formalization has become paradigmaticfor the concept formation of non-mathematical concepts (and therefore the most salient characteristic of the “modern consciousness”), is situated within the context of Husserl’s and Heidegger’s understanding of formalization. I show that from the perspective of Klein’s account of formalization the questions thatinform Husserl’s and Heidegger’s phenomenological responses to the problem of formalization are derivative, insofar as both phenomenologists presuppose that the essence of formalization is something that is knowable independent of its historicity. I then show that Klein’s philosophical achievement consists in his account of formalization and the formality of the concepts that it generates as being ungraspable so long as thinking approaches them as something is knowable, independent of its historicity.

This paper offers both a phenomenologically psychological and a phenomenologically transcendental account of the constitution of the unconscious. Its phenomenologically psychological portion was published in the previous volume of this journal as Part I, while its phenomenologically transcendental portion is published here as Part II. Part I first clarified the issues involved in Husserl's differentiation of the respective contents and methodologies of psychological and transcendental phenomenology. On the basis of this clarification it showed that, in marked contrast to the prevailing approach to the unconscious in the phenomenological literature, an approach that focuses on the emotive and aesthetic factors (rooted in Freud's theory of repression) in the descriptive account of the constitution of an unconscious, there are cognitive factors (rooted in Jung's theory of apperception) that have yet to be descriptively accounted for by phenomenological psychology. Part I concluded with a phenomenologically psychological account of the role these cognitive factors play in the constitution of an unconscious. Part II shows how Jung's claims regarding a dimension of unconscious contents that lacks genealogical links to consciousness proper, i. e., the so-called "collective unconscious," can be phenomenologically accounted for if: (1) Jung's methodological differentiation of empirical and interpretative (hermeneutically phenomenological) approaches to the unconscious is attended to and; (2) such attention is guided by the phenomenologically transcendental critique of the emotive and aesthetic limitations of both the Freudian and heretofore Husserlian accounts of the descriptive genesis of something like an unconscious.

Jacob Klein’s own account of the change from the ancient to the modern mode of thinking presented in his seminal Greek Mathematical Thought and the Origin of Algebra included the observation that it did not consider the larger perspective of this change. The discussion to follow proposes to view the larger perspective of this transition through the lens provided by the Kantian concept of a “critique” of pure reason. By asking and attempting to answer the question of whether Klein’s account of what he calls the “symbolic abstraction” responsible for the genesis of the modern concept of number can be seen as what Kant characterizes as an “assessment” of pure reason, it is my intent to venture a prolegomenon to a critique of what, following Klein, I want to argue is most properly called “symbolic reason.”

Straipsnyjc svarstornas Algio Micklino atsakas huscrliSkosios fcnorncnologijos kritikarns. Autorius iSrySkina tris svarbiausius IJusscrlio kritikq argurnen- tus: 1 .IHusscrlio fcnorncnologija yra toli graiu nc "rnohlas bc jokiq ikankstiniy prielaidq", ji suponuo- ja dckartiSkqj teiginj, jog bliti rciSkia "hliti paiintu". 2.1-Tusserlio tciginj apic fcnorncnologines duotics apo- diktiSkurnq susilpnina jo patics patcikiarni tokios duo- tics apra5yrnai. IS ju, prieSingai Husserlio ketinirnarns. i6aiSkcja fenorncnologincs rcflcksijos ncpajcgurnas "susidoroti" tiek su retencine 1;iikines patirties di- rncnsija, tiek su radikalia Kito patirtics kitokybe. 3.Husscrlio rnctodui ir rnqstyrnui apskritai budingas eurocentrizrnas ir episterninis irnpcrializrnas - visus kultlirinius ir istorinills skirturnus jis susurnuojn savo fenornenologijoje, kuriy traktuoja kaip slaptq graiko- curopictiSko.jo irnogaus llikcsi.iij iksipildyrnn. Algiui Micktinui svarbiausias klausirnns yra Sis: Koclkl reiketq intcrpretuoti Husserli blitent iitaip? Micktinas, Husscrlio rnokiniy Eugcno Finko ir Lud- wigo Landgrebe's rnokinys, gcrai suvokc, jog ypa- tingas Husscrlio raSyrno stilius nesyk yra veikiau su- trrlkdes nei pacle,jysvisu radikalurnu atsiskleisti svar- biausiorns Mol\qto.jo @valgorns ir atradirnarns. Tatiau jam Sis triikurnas visuornct atrodes ncrciksrningas ly- ginant su rniliiniiku potcncialu, kuris Siuosc atradi- rnuose gltidi. laukdarnas tolcsnio iiplctojirno. Hus- scrlio filosofija Micktinui yra tarsi jminirno laukiantis rnjsliy rinkinps, ir Si jrninirnq jis laiko prasrningesniu uidaviniu ui pastangas padcrnonstruoti huserliSkos fenornenologijos nenuoscklurnus ir silpnqsiasvietas. Savo darbuose Micktinas parodo. jog, ncpaisant kri- tikq iipuoliu, Husscrlio fcnorncnologinio rnctodo vi- suotinurnas ir fundamentalurnas iilicka ncpancigti. Raktiniai iodiiai: fi.nornenologija, refleksijn, skirtis, jk~~orner~ns, ~~~~enntnn.spn.snrrli.s, pntirtis

This book reassesses the phenomenological `controversy' between Husserl and Heidegger over the proper status of the phenomenon of intentionality. It seeks to determine whether Heidegger's hermeneutical critique of intentionality is sensitive to Husserl's reflective account of its `Sachen selbst'. Hopkins argues that Heidegger's critique is directed toward the `cogito' modality of intentionality, and therefore, passes over its `non-actional', or `horizonal', dimension in Husserl's phenomenology. As a result of this, he concludes that Heidegger misinterprets Husserl's account of the intentional `immanence' exhibited by phenomenological reflection. On the basis of these findings, Hopkins suggests that the phenomenological methodology, operative in the so-called hermeneutic critique of transcendental consciousness, itself involves transcendental `presuppositions' that are most appropriately characterized in terms of intentional, and reflective, phenomena.

The article explores the relationship between the philosopher and historian of mathematics Jacob Klein’s account of the transformation of the concept of number coincident with the invention of algebra, together with Husserl’s early investigations of the origin of the concept of number and his late account of the Galilean impulse to mathematize nature. Klein’s research is shown to present the historical context for Husserl’s twin failures in the Philosophy of Arithmetic: to provide a psychological foundation for the proper concept of number, and to show how this concept of number functions as the mathematical foundation of universal arithmetic. This context establishes that Husserl’s failures are ultimately rooted in the historical transformation of number documented in Klein’s research, from its premodern meaning as the unity of a multitude of determinate objects to its modern meaning as a symbolic representation with no immediate relation to a concrete multiplicity. The argum...

Two of Husserl’s most important, though fragmentary texts from the final phase of his thought, The Crisis of European Sciences and Transcendental Phenomenology and “The Origin of Geometry as an Intentional-Historical Problem,” focus on the themes of history and the life-world. It is well known that prior to these works Husserl sought to establish transcendental phenomenology as both a factually and an historically pure eidetic science. Thus the interpreter of the whole of Husserl’s thought is faced with the question of whether his later focus on history and the life-world represents a significant departure from his previous thought. In what follows, I shall defend the thesis that it does not. Specifically, I shall argue that the completion of Husserl’s project of realizing the goal of First Philosophy in transcendental phenomenology renders necessary the turn both to history and to the life-world. In connection with this, I shall argue further that the peculiar phenomenological character of this necessity demands that the ‘concepts’ of history and life-world operative in Husserl’s last texts are taken to be inseparably rooted in a more original phenomenon. Husserl conceives this more original phenomenon as the crisis situation of the exemplars of European humanity, the philosophers, who, as the “functionaries of mankind” are faced with the “breakdown” situation of our time, with the “breakdown” of science itself.

Many of the contributions to this volume are based on research originally presented at the historic first meeting in the United States of Japanese and American phenomenologists that took place at Seattle University in the Summer of 1991. In addition, other contributions have been added in order to supplement and complement the themes of the work presented at this meeting. Owing both to the vagaries of fate and the finitude of time, the publication of these essays has taken much longer than was originally intended. Nevertheless, this delay is more than offset by the inclusion in one volume of both phenomenological thematics and phenomenological authors who do not usually appear together.

This essay articulates obstacles to an interpretation of the whole proper to Plato’s philosophy that are rooted in the general methodical principle of traditional hermeneutics, and then addresses them by a novel hermeneutic application of Husserl’s transcendental and eidetic reductions. This application involves disclosing the transcendental phenomena of the texts of Plato’s dialogues on the basis of the former and articulating their phenomenological essence in accord with the latter. A meta-hermeneutical argument for what Plato himself might have thought is then ventured, which takes as its point of departure both the transcendental phenomena of his texts and Aristotle’s report that eide for him were in some sense arithmoi.

The paper argues that the ontology of Self behind Descartes’s paradigmatic modern account of passion is an obstacle to interpreting properly the account Socrates gives in the Symposium of the truth of Eros’s origin, nature, and gift to the philosophical initiate into his truth. The key to interpreting this account is located in the relation between Eros and the arithmos-structure of the community of kinds, which is disclosed in terms of the Symposium’s dramatic mimesis of the two Platonic sources of being, the One Itself and the indeterminate dyad. This interpretation’s focus is the vulgar and philosophical dimensions of the phallic pun at the beginning of the dialogue. Both dimensions of the dialogue’s opening joke manifest the appearance of Eros in the dialogue as a distorted imitation of the koinonia of the greatest kinds: Being, Rest, Motion, the Same, and the Other.