Chair: Theory of Knowledge Symposium
: Science and truth in the theory of knowledge
Student: Fernando Cabrera Ricca
school year: 2010
Husserl's position
Husserl posed to the philosophy and theory of knowledge . Will try to construct a theory and method of knowledge which is proper to philosophy. Wants to make an objective science philosophy and it is proposing as its own method of philosophy to the Fe
phenomenology. With this method Husserl intends to return to his knowledge universal and transcendental. In this case is going to criticize the empiricism of Hume and the positivism of Comte knowledge trying to make a simple psychological process and will pro- position Cartesian Cogito, as can be objective knowledge. But then you going to object Descartes have separated the knowledge of external reality. Husserl will return to the knowledge of its universal and objective showing that the logical forms are independent of psicologuismo yet give you back the possibility of real world knowledge without the mediation of God as in the case of Descartes. With regard to the need for a theory of knowledge that knowledge itself can be returned to its essential character Husserl says
"Darkness reigns on knowledge in regard to their meaning or essence requires a science of knowledge, a science but does not want to bring awareness to clearly essential. Knowledge does not explain as a psychological fact; or want to investigate the natural conditions under which they come and cognitive acts, nor the natural laws that are linked in his coming into being and change. Investigate this, is the task which proposes a natural science, natural science of psychic events, the experiences of individuals living psychic. The critique of knowledge wants, rather, to clarify, illustrate and bring to light the essence of knowledge and the validity claim belonging to the essence. "
Husserl posed to the philosophy and theory of knowledge . Will try to construct a theory and method of knowledge which is proper to philosophy. Wants to make an objective science philosophy and it is proposing as its own method of philosophy to the Fe
phenomenology. With this method Husserl intends to return to his knowledge universal and transcendental. In this case is going to criticize the empiricism of Hume and the positivism of Comte knowledge trying to make a simple psychological process and will pro- position Cartesian Cogito, as can be objective knowledge. But then you going to object Descartes have separated the knowledge of external reality. Husserl will return to the knowledge of its universal and objective showing that the logical forms are independent of psicologuismo yet give you back the possibility of real world knowledge without the mediation of God as in the case of Descartes. With regard to the need for a theory of knowledge that knowledge itself can be returned to its essential character Husserl says "Darkness reigns on knowledge in regard to their meaning or essence requires a science of knowledge, a science but does not want to bring awareness to clearly essential. Knowledge does not explain as a psychological fact; or want to investigate the natural conditions under which they come and cognitive acts, nor the natural laws that are linked in his coming into being and change. Investigate this, is the task which proposes a natural science, natural science of psychic events, the experiences of individuals living psychic. The critique of knowledge wants, rather, to clarify, illustrate and bring to light the essence of knowledge and the validity claim belonging to the essence. "
The Method of Phenomenology
to the Phenomenology, subject and object knowledge are not separate, but somehow no one without the other, thus rejecting the knowledge as mere subjective representation. Husserl says that "All consciousness is consciousness of something." This means that my form can not be represented outside the object. It is only my representation: the consciousness is what connects the subject with the object. And the object is not independent of the subject by that consciousness is an "intent": that is traveling to be aware of something, that something is the essence that can be received with universal value, but not in a separate internal representation of the world but in a representation that coexists with the world since both the world and are given representation in consciousness that splits subject and object. The starting point is the awareness and consciousness the object is given to me as what is given, and that being given this essence that consciousness can see, you can show by "reductionism noselógico" bracketing all show the contingent and let the universal essence. In this sense Husserl says
"It is clear that the cogitations thing represents a sphere of absolute immanent data, in any sense to interpret immanence. In the act of seeing the pure phenomenon, the object is not out of knowledge, outside of 'consciousness', and at a time, is given in the absolute sense of itself be seen purely something. We need, however, reinforce this through epistemological reduction "
to the Phenomenology, subject and object knowledge are not separate, but somehow no one without the other, thus rejecting the knowledge as mere subjective representation. Husserl says that "All consciousness is consciousness of something." This means that my form can not be represented outside the object. It is only my representation: the consciousness is what connects the subject with the object. And the object is not independent of the subject by that consciousness is an "intent": that is traveling to be aware of something, that something is the essence that can be received with universal value, but not in a separate internal representation of the world but in a representation that coexists with the world since both the world and are given representation in consciousness that splits subject and object. The starting point is the awareness and consciousness the object is given to me as what is given, and that being given this essence that consciousness can see, you can show by "reductionism noselógico" bracketing all show the contingent and let the universal essence. In this sense Husserl says
"It is clear that the cogitations thing represents a sphere of absolute immanent data, in any sense to interpret immanence. In the act of seeing the pure phenomenon, the object is not out of knowledge, outside of 'consciousness', and at a time, is given in the absolute sense of itself be seen purely something. We need, however, reinforce this through epistemological reduction "
Phenomenology against empiricist reductionism
Husserl reacts against all forms psychologism. Assimilate the logic does not admit to psychology. Doing so would confuse the proper areas of each. To Husser logic can not be reduced to a psychological fact. Not denying the existence of thought have psychological characteristics, but what it denies is that the universal forms which are thought comes a psychological fact. Thus, for example, laws of logic relate to validations while the psychological facts, ignoring this science is relativized, that is away from the true knowledge. Such is the case of empiricism that reduces all objectivity that transcends a mere psychological state of the subject. With regard to Hume Husserl says
"Knowledge, in all its forms, is a psychic experience, is knowledge of the knowing subject. Before him are the objects known. But how can knowledge be certain of his fitness for the known objects? How can transcend and credibly achieve the objects? (...) Do I have to Hume, to reduce all fiction transcendent objectivity that can be explained by psychology, but can not be rationally justified? Rather this is a tough requirement "
For Husserl psychologism is the tendency to confuse the evidence with the subjective feeling of evidence. Confuse this is to relativize truth to a psychological subjectivity. Husserl called noesis the individual mental act of thinking and noema the objective content of thought. This distinction is based on the content is independent of the act of thinking. This Thus, for Husserl is a pure logic, a logic that is independent of all experience and even psychology. And this logic is the insight of universal essences.
Husserl reacts against all forms psychologism. Assimilate the logic does not admit to psychology. Doing so would confuse the proper areas of each. To Husser logic can not be reduced to a psychological fact. Not denying the existence of thought have psychological characteristics, but what it denies is that the universal forms which are thought comes a psychological fact. Thus, for example, laws of logic relate to validations while the psychological facts, ignoring this science is relativized, that is away from the true knowledge. Such is the case of empiricism that reduces all objectivity that transcends a mere psychological state of the subject. With regard to Hume Husserl says
"Knowledge, in all its forms, is a psychic experience, is knowledge of the knowing subject. Before him are the objects known. But how can knowledge be certain of his fitness for the known objects? How can transcend and credibly achieve the objects? (...) Do I have to Hume, to reduce all fiction transcendent objectivity that can be explained by psychology, but can not be rationally justified? Rather this is a tough requirement "
For Husserl psychologism is the tendency to confuse the evidence with the subjective feeling of evidence. Confuse this is to relativize truth to a psychological subjectivity. Husserl called noesis the individual mental act of thinking and noema the objective content of thought. This distinction is based on the content is independent of the act of thinking. This Thus, for Husserl is a pure logic, a logic that is independent of all experience and even psychology. And this logic is the insight of universal essences.
Phenomenology and the Cartesian method
Husserl, like Descartes, accepts the existence of clear and distinct ideas as ways universal and independent of any psychologist, but he criticizes Descartes remain, of these ideas within the subject without the possibility of apprehending the world, but only through God. Husser said about the Cartesian cogito:
" Descartes, after provided evidence of the cogito wondering: what do I make sure this critical data? And answered: the clear and distinct perception. (...) We can now with Descartes, the next step we are allowed to take into consideration as we are given, like the singular cogito, by clear and distinct perception. This certainly does expect bad consequences, if we remember the Third and Fourth Meditations, evidence of the existence of God, the use of veracitas dei, etc. "
Cartesian Husserl solves the problem. This distance that the cogito Descartes conceived for the world, because for the same doubting Phenomenology is given on evidence and this evidence is collected by the consciousness and conscience as if there is consciousness of something, the subject of consciousness and the world can not be split. Put another way: Unlike the Cartesian method for real taking all that after being questioned could be thought of as a clear and distinct, the phenomenological method for making real thought everything is so clear and distinct is ie the subject is in line first to capture the essence of world shown in conscience. This power aware, to realize the essence transcends the merely empirical and contingent psychological.
Husserl, like Descartes, accepts the existence of clear and distinct ideas as ways universal and independent of any psychologist, but he criticizes Descartes remain, of these ideas within the subject without the possibility of apprehending the world, but only through God. Husser said about the Cartesian cogito:
" Descartes, after provided evidence of the cogito wondering: what do I make sure this critical data? And answered: the clear and distinct perception. (...) We can now with Descartes, the next step we are allowed to take into consideration as we are given, like the singular cogito, by clear and distinct perception. This certainly does expect bad consequences, if we remember the Third and Fourth Meditations, evidence of the existence of God, the use of veracitas dei, etc. "
Cartesian Husserl solves the problem. This distance that the cogito Descartes conceived for the world, because for the same doubting Phenomenology is given on evidence and this evidence is collected by the consciousness and conscience as if there is consciousness of something, the subject of consciousness and the world can not be split. Put another way: Unlike the Cartesian method for real taking all that after being questioned could be thought of as a clear and distinct, the phenomenological method for making real thought everything is so clear and distinct is ie the subject is in line first to capture the essence of world shown in conscience. This power aware, to realize the essence transcends the merely empirical and contingent psychological.
Bibliography consulted:
- Edmund Husserl: Idea of \u200b\u200bPhenomenology. Madrid-Mexico, FCE, 1982
- Akoun André et al: Encyclopedia: Ideas, works and men. Madrid, 1977
- Ferrater Mora: Dictionary of Philosophy. Barcelona, \u200b\u200bPenínsula, 1994
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