Burt Hopkins

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.

Burt C. Hopkins presents the first in-depth study of the work of Edmund Husserl and Jacob Klein on the philosophical foundations of the logic of modern symbolic mathematics. Accounts of the philosophical origins of formalized concepts—especially mathematical concepts and the process of mathematical abstraction that generates them—have been paramount to the development of phenomenology. Both Husserl and Klein independently concluded that it is impossible to separate the historical origin of the thought that generates the basic concepts of mathematics from their philosophical meanings. Hopkins explores how Husserl and Klein arrived at their conclusion and its philosophical implications for the modern project of formalizing all knowledge

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.

Hopkins begins his study with Plato's written and unwritten theories of eidê and Aristotle's criticism of both. He then traces Husserl's early investigations into the formation of mathematical and logical concepts, charting the critical necessity that leads from descriptive psychology to transcendentally pure phenomenology. An investigation of the movement of Husserl's phenomenology of transcendental consciousness to that of monadological intersubjectivity follows. Hopkins then presents the final stage of the development of Husserl's thought, which situates monadological intersubjectivity within the context of the historical a priori constitutive of all meaning. An exposition of the unwarranted historical presuppositions that guide Heidegger's fundamental ontological and Derrida's deconstructive criticisms of Husserl's transcendental phenomenology concludes the book. By following Husserl's personal trajectory Hopkins is able to show the unity of Husserl's philosophical enterprise, challenging the prevailing view that Husserl's late turn to history is inconsistent with his earlier attempts to establish phenomenology as a pure science. Contents: Introduction Part I Descriptive Psychology 1. Investigation of the Origin of Number 2. Investigation of the Origin of Logical Signification Part II Cartesian Transcendental Phenomenology 3. Investigation of the Origin of Objective Transcendence 4. Investigation of the Origin of Subjective Transcendence Part III Historical Transcendental Phenomenology 5. The Crisis of Meaning in Contemporary European Science 6. Historical Investigation of the Phenomenological Origin Part IV Husserl and his Critics 7. Fundamental Critiques of Transcendental Phenomenology 8. A Husserlian Response to the Critics.

Burt C. Hopkins - Husserl, Heidegger, and the Space of Meaning: Paths Toward Transcendental Philosophy - Journal of the History of Philosophy 40:2 Journal of the History of Philosophy 40.2 271-273 Book Review Husserl, Heidegger, and the Space of Meaning: Paths Toward Transcendental Philosophy Steven Galt Crowell. Husserl, Heidegger, and the Space of Meaning:Paths Toward Transcendental Philosophy. Evanston, IL: Northwestern University Press, 2001. Pp. xvii + 323. Cloth, $79.95. Paper, $27.95. The "space of meaning" announced in the title of the present collection of essays has both a historical and systematic referent. Historically, it refers to the fact that it is now "possible to recognize that what has distinguished philosophy in the twentieth century is not that it has concerned itself with language, but that, whether through the prism of language or not, it has concerned itself with meaning" . Systematically, it refers to the issues that emerge when the project of transcendental phenomenology is explored in a manner that..

La manière dont Jacob Klein rend compte de l’historicité propre aux unités de base de la signification dans la pensée de la Grèce ancienne ainsi que de l’Europe moderne est présentée et étudiée en relation au « sens de l'être » dans la pensée phénoménologique heideggerienne et à la conception husserlienne de la signification ontologique instrumentale du calcul symbolique. Sur le fond des reconstructions kleiniennes des nombres éidétiques dans le Sophiste de Platon et de l’ontologie cartésienne des objets mathématiques indéterminés, deux affirmations se trouvent avancées, à savoir (1) que la composition « artithmologique » de l'être dans le Sophiste de Platon représente un défi par rapport au caractère prétendument fondamental du « sens » dans l’historicité heideggerienne de l’être et (2) que la constitution de la conceptualité propre aux unités de base du calcul symbolique excède celle de la conception husserlienne de leur « simple » instrumentalité

_ Source: _Volume 46, Issue 2, pp 205 - 220 I investigate the phenomenological significance of Husserl’s appeal to the “numerical identity” of _irreality_ as it appears in recollected manifolds of lived-experience in his mature account of the transcendental constitution of transcendence and find it wanting. I show that what is at stake for Husserl in this appeal is the descriptive mark that exhibits the distinction between a unit of meaning as it is constituted in psychologically determined lived-experience and as it is constituted in lived-experience that is determined transcendentally. In other words, I show that numerical identity functions for Husserl as the criterion that signals transcendental psychologism has been overcome. I then present the argument that it has not been overcome in Husserl’s investigations, because the collective unity characteristic of numerical unity is presupposed by those investigations rather than made evidentially manifest and articulated.

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.

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.

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.

Dear Colleague: Your letter shook me so profoundly that I was unable to answer it as soon as I should have. I am continuously concerned with it in my thoughts. Judge for yourself whether I have not inflicted more pain on myself than on you, and whether I may not ethically regard this guilt towards you and blame towards myself as stemming from the best conscience, something I have had to accept, and still must accept, as my fate. Clarifing the matter requires that I lay out a part of my life history. I had quickly realized that the project for Parts II and III of my Ideas was inadequate, and in an effort (beginning in the autumn of l9l2) to improve them and to shape in a more concrete and differentiated fashion the horizon of the problems they disclosed, I got involved in a new, quite far-ranging investigations. (These included the phenomenology of the person and personalities of a higher order, culture, the human environment in general; the transcendental phenomenology of “empathy” and the theory of transcendental intersubjectivity, the “transcendental aesthetic” as the phenomenology of the world purely as the world of experience, time and individuation, the phenomenology of association as the theory of the constitutive achievements of passivity, the phenomenology of the logos, the phenomenological problematic of “metaphysics,” etc.) These investigations stretched on all through the workfilled Freiburg years, and the manuscripts grew to an almost unmanageable extent. As the manuscripts grew so too did the ever greater the apprehension about whether, in my old age, I would be able to bring to completion what had been entrusted to me. This impassioned work led to repeated setbacks and repeated states of depression. In the end what I was left with was an allpervasive basic mood of depression, a dangerous collapse of confidence in myself. It was in this period that Heidegger began to mature -— for a number of..

La manière dont Jacob Klein rend compte de l’historicité propre aux unités de base de la signification dans la pensée de la Grèce ancienne ainsi que de l’Europe moderne est présentée et étudiée en relation au « sens de l'être » dans la pensée phénoménologique heideggerienne et à la conception husserlienne de la signification ontologique instrumentale du calcul symbolique. Sur le fond des reconstructions kleiniennes des nombres éidétiques dans le Sophiste de Platon et de l’ontologie cartésienne des objets mathématiques indéterminés, deux affirmations se trouvent avancées, à savoir (1) que la composition « artithmologique » de l'être dans le Sophiste de Platon représente un défi par rapport au caractère prétendument fondamental du « sens » dans l’historicité heideggerienne de l’être et (2) que la constitution de la conceptualité propre aux unités de base du calcul symbolique excède celle de la conception husserlienne de leur « simple » instrumentalité.

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’.”