The Origin Of The Phenomenon

PHENOMENOLOGY Phenomenology is the study of personal consciousness and experience. And this phenomenon began to become a major branch of philosophical research during the twentieth century, exhibited from the works of Heidegger and Sartre. However, neither Heidegger nor Sartre would have been able to achieve as much as they did if it were not for the work of Ednund Husserl, the founder of the phenomenon. THE ORIGIN OF THE PHENOMENON Moravian philosopher Edmund Husserl began his career as a mathematical etymologist and focused on the philosophy of mathematics. While he initially believed arithmetic followed strict empiricism, the chrough helped Gottlob Frege, Husserl concluded that certain arithmetic truths could not be explained through empiricism. In his book, The Logic Investigation, Husserl argues against "psychology", the idea that truth depends on the psychology (mind) of an indie vidualist, and asserts that truth cannot be reduced by the human mind. From this idea, Husserl began to develop the phenomenon. Phenomenology, according to Husserl, is the idea that consciousness has intentions. This means that all actions of consciousness are directed at objects, be they material or ideals (such as mathematics). The object of intentional consciousness and the intentional act of consciousness are both defined through consciousness. In order to describe the object of consciousness and its content of consciousness, it is also not necessary for the object to actually exist (it is possible for a person to describe what happens in a dream in the same way that he can describe a scene in a book). Although the beginning of Husserl's work was based on a realist approach (believing that when one's consciousness sees an object, it means that there are two objects of consciousness and an object of themnseives). Husserl's subsequent work turned into intentional and ego-studying. Husserl's flourishing stance and turning to transcendental ideas came to reinvent the subject he had started. In Husserl's 1931 book, idea: a general introduction to pure phenomenology, he made a distinction between a person's natural point of view, which is the ordinary point of view in which an "ir" is "ir". The individual is only aware of the things that are factually present, and one from one's phenomenal standocint, where one sees past external objects and comes to understand the consciousness of the object. In a crder to achieve a phenomenal point of view, one mus, eliminates various features of his experience by urdergoing a series of phenomenal reductions. Husserl created many phenomenal reductions; But two of the most significant phenomenal reductions include epoche and proper reduction. Epoche Era Husserl claimed that people take various aspects of their lives (language, culture, g:avity, their bodies, and so on) to give, and that these aspects keep people in captivity. However, the era was a reduction of natural phenomena, in which one no longer accepts these aspects as truth. One must attain self-realization by seeing himself no longer part of the things he receives in this world. Husserl called this process "Strengthening Bracketing does not mean denying the existence of the world — the whole purpose of Bracketing and the era is to distance yourself from all beliefs. And therefore one cannot confirm or deny the existence of the world. Proper reduction While the epoche era describes the method by which one no longer accepts what is accepted and is free from the confinement of the accepted world, what is right is that the process of acceptance is the right thing: an acceptance. This is by being able to see acceptance as an acceptance that one can attain transcendental insight. Together, proper reduction and epoche make the reduction process phenomenal. Note that proper reduction cannot act independently of an era, and vice versa. Phenomenal methods of investigation According to Husserl, the first step of phenomenal investigation is phenomenal reduction (through proper epoche and reduction). Bracketing of everything that a person is aware of includes all modes of consciousness (such as imagination, memory, rights, and intuition) The next step is known as eisecond regeneration. It is not enough to have awareness. Instead, we must make various actions of consciousness obtainable to the point that its essence, an immutable and universal structure, can be achieved. A type of intuition that a person can use to do this is known as Wesensschau." In Wesensschau, we have to make some variations and focus on which part of the diversity remains unchanged this is the essence, because it is one identical part in all the variations. The third and tinal step is known as transcendental reduction. For Husserl, this phenomenon means returning a person to the transcendental ego (the self necessary to become a complete, unified, empirical self-consciousness) as the basis for destroying meaning. Husserl projected that in order to achieve the transcendental ego, there must be a reversal of transcendental consciousness, and that in this consciousness is the creation of a consciousness of time that acts as a constitution of the self. Meanwhile, Husserl sought to clarify. Transcendental cutting, very much the idea of transcendental reduction gives cortroversy. As a result, a division occurs in the phenomenon between those who believe in the transcendental ion level and those who refuse to believe in the intranscendental decline. The phenomenon of essence When the students of Theodor Lipps (the creator of psychologism) in Munich decided to follow Husserl's philosophical work, they left Munich and joined Husserl's students in Gottingen. However, in 1913, Husserl published his thoughts on the cutting of tranen teeth in his book Ideas, they completely disagreed with Husserl's theories and kept themselves from his new work. Ir did just that, they created a new type of phenomenon, known as the phenomenology of eseni, which was based on the realist phenology of Husserl's earlier work.