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It is commonly believed that Edmund Husserl (1859-1938), well known as the founder of phenomenology and as the teacher of Heidegger, was unable to free himself from the framework of a classical metaphysics of subjectivity. Supposedly, he never abandoned the view that the world and the Other are constituted by a pure transcendental subject, and his thinking in consequence remains Cartesian, idealistic, and solipsistic.
The continuing publication of Husserl's manuscripts has made it necessary to revise such an interpretation. Drawing upon both Husserl's published works and posthumous material, Husserl's Phenomenology incorporates the results of the most recent Husserl research. It is divided into three parts, roughly following the chronological development of Husserl's thought, from his early analyses of logic and intentionality, through his mature transcendental-philosophical analyses of reduction and constitution, to his late analyses of intersubjectivity and lifeworld. It can consequently serve as a concise and updated introduction to his thinking.
- Sales Rank: #437255 in Books
- Brand: Brand: Stanford University Press
- Published on: 2003-01
- Released on: 2002-12-30
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x .60" w x 6.00" l, .57 pounds
- Binding: Paperback
- 192 pages
- Used Book in Good Condition
Review
"Zahavi expresses the wish that this book will turn the reader towards Husserl's own writings, and one could not imagine a more authoritative and helpful introduction to them than this."—Robert Pepperell, Wales College
"This book is a splendid introduction to Husserl's writings. Indeed, more than an introduction, it is a remarkably comprehensive overview not only of Husserl's major published works but also of his unpublished research manuscripts....The book was a pleasure to read the first time, and it repays successive readings with new and ever deeper insights into Husserl's philosophical achievement."— Husserl Studies
Language Notes
Text: English (translation)
Original Language: Danish
From the Inside Flap
It is commonly believed that Edmund Husserl (1859-1938), well known as the founder of phenomenology and as the teacher of Heidegger, was unable to free himself from the framework of a classical metaphysics of subjectivity. Supposedly, he never abandoned the view that the world and the Other are constituted by a pure transcendental subject, and his thinking in consequence remains Cartesian, idealistic, and solipsistic.
The continuing publication of Husserl’s manuscripts has made it necessary to revise such an interpretation. Drawing upon both Husserl’s published works and posthumous material, Husserl’s Phenomenology incorporates the results of the most recent Husserl research. It is divided into three parts, roughly following the chronological development of Husserl’s thought, from his early analyses of logic and intentionality, through his mature transcendental-philosophical analyses of reduction and constitution, to his late analyses of intersubjectivity and lifeworld. It can consequently serve as a concise and updated introduction to his thinking.
Most helpful customer reviews
51 of 52 people found the following review helpful.
Very concise, supremely competent
By Gregory R. Weiher
At first glance, it seems improbable that Zahavi's slim volume (the text is only 144 pages) could do justice to the voluminous, minutely argued, stylstically challenged, sometimes tortured work of Edmund Husserl. In fact such a suspicion is well-taken, since no single volume that anyone could carry is likely to exhaust all the possibilities for commentary that Husserl inspires. But it is hard for me to imagine that anyone could write a better introduction in terms of lucidly and precisely explicating the central themes of Husserl's phenomenology. Any normal mortal who is seriously interested in Husserl would profit from reading this book.
The themes that have given students the greatest difficulty are treated concisely and with an elegance of expression that belies a deep understanding on Zahavi's part. These include intentionality, the nature of evidence and "apodicticity," the transcendental reduction and epoche, the balance of idealism and realism in Husserl's thought, the transcendental ego and constitution, time consciousness, the body, intersubjectivity, and the life world. The discussion of idealism/realism is very good, to a great extent owing to Zahavi's encyclopedic knowledge of all of Husserl's work -- both the major works published during or shortly after his lifetime, and the Husserliana, Husserl's notes and lectures that have only been available fairly recently. The discussion of the body, particularly in its role as both subject and object, and the foundation for intersubjectivity, is also extremely useful. The discussion of intersubjectivity is nothing short of superb. And the discussion of the life world, and the complexities and subtleties that this idea interjects into Husserl's developing understanding of the phenomenological project, is quite valuable.
It is a measure of how good this book is that I like it in spite of fundamentally disagreeing with several of the author's central arguments about how Husserl should be interpreted. Zahavi is one of a growing number of revisionists that challenge the traditional interpretation of Husserl. The traditional interpretation is held by explicators and anthologists such as Dermot Moran (Introduction to Phenomenology, Routledge, 2000), and other philosophers such as Paul Ricouer (Husserl: an Analysis of his Phenomenology, Northwestern, 1967), Leszek Kolakowski (Husserl and the Search for Certitude, St. Augustine's Press, 1975), and Richard Rorty (Philosophy and the Mirror of Nature, Princeton, 1979). This tradition sees Husserl as the culmination of a philosophical line that begins with Descartes, touches upon the skepticism of Hume, and comes to its fullest statement in Kant. It emphasizes Husserl's debt to Descartes, his focus on subjectivity as the basis and origin of knowledge, a radical understanding of Husserl's doctrine of the ego's activity in constituting the given world, the foundationalist nature of Husserl's approach, and the consequent disjuncture between Husserl and the continental philosophers -- hermeneuticists, existentialists, and postmodernists -- that come after him. Not surprisingly, the revisionists tend to take opposing positions on each of these points. Examples of revisionist commentary in addition to Zahavi's are The Cambridge Companion to Husserl (Cambridge, 1995), and The New Husserl (Donn Welton, ed., Indiana, 2003).
Some correction of the received wisdom on Husserl is probably in order. It is possible to take an overly restrictive view of his treatment of subjectivity, for instance. But a couple of Zahavi's arguments just seem wrong to me. For instance, Zahavi argues that Husserl is not a foundationalist thinker. This is a difficult position to maintain in the face of Husserl's oft repeated claim that through phenomenology philosophy can finally fulfill its promise of a life lived according to reason alone. He also argues, against a number of other interpreters, that Husserl is able to escape the solipsism that is implied by the radical focus on subjectivity set forth at the beginning of the Crisis and the Cartesian Meditations, among other places. Here he points to the extensive attention that Husserl gives to "intersubjectivity," the objectivity leant to the external world by the overlapping of the consciousnesses of multiple subjects. My constitution of a particular object must take into account the consitution of the same object by others. But the problem for Husserl, as for Descartes before him, is not one of focus but of method. The question is how either, given the radical subjectivity of their initial methodology, can build a bridge to an objectively existing world. Descartes relies on God. Husserl offers a tortured doctrine of "the Other." Many, including some of Husserl's disciples, believe that neither approach is altogether satisfactory.
One of the well-taken points made by many of the revisionists, however, is that the relative neglect of Husserl in favor of later thinkers such as Heidegger, Sartre, Levinas, and Gadamer is not justified. Husserl changed the face of continental philosophy, and gave much to analytical philosophy as well. Happily, because of his work among thers, Zahavi can say that "Husserl is no longer simply regarded as a surpassed chapter in the history of phenomenology."
31 of 32 people found the following review helpful.
Zahavi's Husserlian Phenomenology
By Nicolas
Dan Zahavi is widely recognized for his numerous contributions to different areas of Husserlian scholarship and his expertise in these areas of research are reflected, as he admits freely, in the selection of themes with which the strengths of Husserl's phenomenology are introduced and exhibited. The themes of time, body, inter-subjectivity and life-world, with which Zahavi navigates the expansion of transcendental phenomenology in Husserl's later thinking, attest to the range of Zahavi's familiarity with Husserl's written corpus. His specialized work is, I think, best characterized by its intellectual dexterity, as it operates on and across different fronts simultaneously: correcting mistaken and uninformed views of Husserl's phenomenology, not only by way of scrupulous reconstructions of Husserl's arguments but also by way of original research into Husserl's vast Nachlaß; reflecting on and engaging with recent trends in Husserlian scholarship, not only on both sides of the Atlantic but also on both sides of the Rhine; and assessing the defining claims of Husserlian phenomenology with an ear for and an openness to contemporary discussions in analytic philosophy of mind and epistemology. All of these strengths of Zahavi's specialized studies richly inform Husserl's Phenomenology, which confidently weaves a course through sympathetic reconstructions of key Husserlian arguments, the dismantling of widespread misconceptions afflicting Husserlian phenomenology, redressing apparent inconsistencies in Husserl's views and staking out Husserl's positions vis-à-vis contemporary debates. Through-out, Zahavi's discussion of Husserl's concepts expertly attains what has often eluded other notable introductions to phenomenology: a balance between the complex talk of phenomenology, the continual shifting and development of Husserl's views, and the teasing out of arguments in an accessible manner that speaks to a broad range of philosophical talent, and not just to those long initiated to the esoteric domain of the phenomenological reduction. Striking a perfect balance is perhaps an impossible ideal; but in the form of Zahavi's introduction, we have a text that remains readable from beginning to end that does not, however, shy away from technical discussions nor from wrestling with the profounder issues that define the enduring significance of Husserl's phenomenology. An introduction should not only introduce the basic concepts and arguments that define a philosophy, it should also introduce readers to what is philosophically at stake in it-both tasks are executed with aplomb in Husserl's Phenomenology.
In the first section, `The Early Husserl: Logic, Epistemology, and Intentionality,' we are introduced to Husserl's phenomenology in the form of an introduction to the central concept of intentionality, as first developed in the Logical Investigations. Zahavi rightly seizes on the concept of intentionality as a vehicle with which to present the basic orientation of Husserl's phenomenology but also as providing the central plot to the unfolding of the phenomenological drama. The more notable moments in this first section are an especially succinct and lucid account of Husserl's tripartite distinction of act, meaning, and object and a well-tempered appraisal of phenomenology's metaphysical neutrality. The second section, `Husserl's Turn to Transcendental Philosophy: Epoché, Reduction, and Transcendental Idealism,' sets Husserl's controversial "transcendental turn" in the context of unresolved ambiguities in Husserl's early conception of intentionality. The ambiguous status of the intentional correlate coupled with the basic "anti-metaphysical" orientation of phenomenology motivates, for Zahavi, Husserl's transcendental turn. The novel methodological instruments of epoché and reduction and the decisive, if nonetheless ambiguous concept of the noema are well presented in this section and Zahavi here convincingly argues how interpretative questions surrounding the concept of noema are crucial for deciding and clarifying the sense in which Husserl's brand of transcendental idealism over-comes a series of traditional distinctions: idealism / realism; internalism / externalism; subject / object. In the process of following the motivation and strategy of Husserl's transcendental turn, a number of widespread misunderstandings of Husserl's phenomenology (mainly: the overly simplistic "Cartesian" image of Husserl) are confidently undone on the strength of explaining the relationship between the "Cartesian and Ontological" ways to the reduction. This section ends with an extremely truncated report of Husserl's notion of constitution that unhesitatingly opts for a Heideggerian interpretation of constitution as a "process of disclosing." In the final and to my mind best section of the book, `The Later Husserl: Time, Body, Intersubjectivity, and Lifeworld,' a suggestion made at the end of the second section is expanded into a panoramic view of the expansion of transcendental phenomenology. At the end of the second section, Zahavi claimed that "constitution" is not a one-sided affair for Husserl involving a solitary subjectivity, but rather must involve what Zahavi terms the three "transcendental constituents" of subjectivity, intersubjectivity and world. Each of the four themes treated in this third section is meant to further articulate in detail the significance of this proposal and the entire section is subsumed under the undisputable claim that Husserl's later thinking is characterized by an expansion of the transcendental domain-a process largely motivated by the inclusion of inter-subjectivity and world into the nexus of constitution. Zahavi's nimble discussion of his four themes covers much complicated ground in an expertly manner. However, his treatment of intersubjectivity is, to my mind, the high-point of this section; his argument that there is not one but at least three concepts of intersubjectivity coupled with his claim that Husserl does not regard the intersubjective transformation of transcendental philosophy as implicating a rejection of subjectivity but, rather, its radicalization, are compellingly argued. On the basis of Zahavi's third section alone, we would be convinced that Husserl is not a "surpassed chapter in the history of phenomenology." Taking all three sections of Husserl's Phenomenology together, we can also no longer avoid recognizing that Husserl is equally not a surpassed chapter in the history of philosophy.
Dan Zahavi's Husserlian Phenomenology is unquestionably one of the most accessible and engaging introductions to Husserl's complex thinking. Undergraduates at any level of study as well as individuals versed in other fields of philosophy would do themselves well to read this book.
4 of 4 people found the following review helpful.
A good, clear secondary on Husserl...
By Brian C.
I am going to try to keep this review relatively short and sweet. There are already some excellent reviews of this book here on amazon and Zahavi's book has already succeeded in establishing itself as a must read secondary on Husserl. I am going to limit myself to listing a few of the virtues of this book. First, Zahavi's clarity as a writer. Husserl was a very precise writer but, in his concern with precision, he is not always the most lucid writer. Reading Husserl can be a bit of a chore even for those who have a strong background in philosophy and the phenomenological tradition. Zahavi, on the other hand, is an extremely lucid writer. This was the first book I ever read on Husserl years ago and I found it clear when I first read it, and after having just re-read it during a graduate seminar on Husserl, I was again struck by its clarity. The book is short but Zahavi is able to pack a lot in because he does not waste words.
Second, Zahavi is one of the most well respected Husserl scholars around. There are a few places where Zahavi offers somewhat contentious interpretations, particularly in his interpretation of time consciousness, but, for the most part, you do not need to wonder, when reading this book, whether you are getting an accurate presentation of Husserl's ideas or not. Zahavi is a serious and well respected scholar. I just finished getting a Masters in philosophy and, in my experience, a lot of intro philosophy texts, like this one, offer really questionable interpretations of the philosophers they are interpreting. That can be a real problem for people who are just starting out in philosophy because the first books you read tend to influence how you read everything after that. So you want to get an accurate book to start with so that you have a solid foundation. This book definitely provides a solid foundation in Husserlian phenomenology.
Third, Zahavi covers most of the major periods of Husserl's philosophical career, from the Logical Investigations up through the The Crisis of European Sciences and Transcendental Phenomenology. Zahavi also analyzes most of the major topics in Husserlian phenomenology. He has an excellent chapter on perception, and the role of the body in perception, a good chapter on intersubjectivity, and a good chapter on the life-world and the crisis of the sciences. Zahavi defends Husserl from many of his later critics and gives lots of examples where Husserl anticipated many of the ideas of the later phenomenologists. I love Merleau-Ponty, for example, and it was great to see the ways in which Husserl had already anticipated many of Merleau-Ponty's most important insights. Apparently, Husserl was already talking about the reversibility of the flesh.
There are two other books I would recommend for the newcomer to Husserl. I think that the Cartesian Meditations: An Introduction to Phenomenology is probably the best place to start if you are new to Husserl, and if you do decide to start there, I highly recommend Routledge Philosophy GuideBook to Husserl and the Cartesian Meditations by Smith. It is an excellent commentary. Finally, I have to recommend a book by an old professor of mine, Burt Hopkins, The Philosophy of Husserl. I have actually only read sections of it so far, but it is very good, and Hopkins was a great professor, and a great Husserl scholar, so I definitely recommend his book if you are looking for another intro to Husserl.
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