Burt Hopkins

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’.”

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.

“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

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