Authors:Peter Andras Varga Abstract: “Nichts lag Husserl ferner als Geschichte der Philosophie, denn die Wahrheit ist natürlich nicht interessiert an den Irrtümer der Vergangenheit“ – sagte Hans Jonas in einem Vortrag über Husserl und Heidegger. Jonas, der im SS 1921 bei Husserl in Freiburg studierte, konnte aus eigener Erfahrung berichten: Husserls vierstündige Vorlesung Geschichte der neueren Philosophie in demselben Semester „war außerordentlich“ und ihm „unvergesslich,“ aber nicht wegen Husserls Kompetenz als Geschichtsschreiber der Philosophie: „Die Behandlung jedes einzelnen dieser Philosophen [...] endete mit dem stereotypen Satz: ‚Erst die neuere Phänomenologie hat die wirkliche Antwort auf diese Frage gefunden’.“ Das Urteil von Jonas, Husserl sei „völlig naiv darin“ gewesen, fügt sich harmonisch an andere Testimonien, sowie überhaupt an Gadamers bei verschiedenen Anlässen erzählte Anekdote über die pädagogische Inkompetenz von Husserl, der „sein[en] eineinhalbstündige[n] Monolog“ während einer Seminarsitzung nachhinein als „eine anregende Diskussion“ bezeichnete. PubDate: 2021-05-19 Issue No:Vol. 12 (2021)
Authors:Klaus Held Abstract: Nach dem Tod von Ludwig Landgrebe am 14. August 1991 fand eine Woche später in seinem Wohnort Bergisch-Gladbach (nahe der Stadt Köln, an deren Universität er gelehrt hatte) am 22. August ein Trauergottesdienst statt. Die Familie von Ludwig Landgrebe bat mich, bei dieser Gelegenheit für seine Schüler ein kurzes Wort des Gedenkens zu sagen. Weil Landgrebe für seine Aufgabe als akademischer Lehrer gelebt hatte und weil er als das – wie ich damals einleitend formulierte – „in unserem Andenken lebt“, bin ich dem Wunsch der Familie gerne gefolgt. PubDate: 2021-04-27 Issue No:Vol. 12 (2021)
Authors:Ying-Chien Yang Abstract: In der vorliegenden Arbeit befasse ich mich mit der Problematik der Empfindung, bzw. der Hyle, in Husserls Phänomenologie und der entsprechenden Auslegung von Ludwig Landgrebe. Husserl verwendet den Begriff der Empfindung, bzw. der Hyle, sehr weitgehend und als einen Grundbegriff des Bestandteils des Bewusstseins. Trotzdem hat er nie wirklich über die Quelle der Empfindung im transzendentalen phänomenologischen Sinn systematisch aufgeklärt. Die Beschreibung im statisch-phänomenologischen Kontext, d. i. die Empfindung als totes, noch einer beseelenden Auffassung bedürftiges sinnliches Datum hat viel Kritik erfahren. 1 Diese Kritik erhebt den Vorwurf, dass Husserls Begriff der Hyle, welche im Gegensatz zur Form (morphé) steht, ein Rest des traditionellen Sensualismus sei. In diesem Aufsatz wird die Schwierigkeit der Hyle vor allem im Bezug auf die Auslegung Landgrebes behandelt. PubDate: 2021-04-22 Issue No:Vol. 12 (2021)
Authors:Karel Novotný Abstract: At first glance, it seems that in his published works, Husserl addresses the appearing of phenomena out of a counterintuitive conviction that may be called a subjectivist conviction: namely, that appearing depends on an “act” of consciousness. Why is this counterintuitive' It is because what appears to us always seems to be already given—otherwise, it simply would not appear. It appears because it is and is given. In his “genetic” phenomenology, Husserl himself admits to the pregivenness of what appears. Even there, however, the following question remains for him: how are such phenomena constituted for thematic consciousness in the lived experience of their being and givenness, and how are being and givenness accomplished in concrete terms' PubDate: 2021-04-22 Issue No:Vol. 12 (2021)
Authors:Ovidiu Stanciu Abstract: Ludwig Landgrebe’s philosophical inquiries are undoubtedly situated in the wake of Husserlian phenomenology. However, this conceptual framework is not simply taken for granted: Landgrebe reenacts Husserl’s fundamental analysis, pursues his thrust, extends his bearings, and widens his aims. Furthermore, the straightforward assumption of the phenomenological method does not induce him to adopt a narrow form of orthodoxy. As early as 1940, while he takes up the task of elaborating a phenomenological concept of world, Landgrebe offers a critical account of Husserl’s position, thus rejecting any identification between the theoretical program inaugurated by Husserl and the letter of his writings: “In the future, anyone who proposes to clarify the concept ‘world’ should first become acquainted with Husserl’s results, see their presuppositions and their limits, and come to terms with them.”2 In what follows, I aim to reconstruct the main tenets of Landgrebe’s attempt at “coming to terms” with the limitations he detects in Husserl’s concept of world and to make clear its enduring relevance for contemporary discussions. As it will appear, this criticism moves in a double direction and involves a commitment to two seemingly competing requirements: that of radicalizing the transcendental-constitutive perspective beyond what Husserl has accomplished in his writings; and that of providing a theoretical space for what resists a transcendental-constitutive account, i.e., for a dimension of archi-facticity upon which any constitutive inquiry ultimately rests. PubDate: 2021-04-22 Issue No:Vol. 12 (2021)
Authors:Noé Expósito, Agata Bąk Abstract: The aim of this paper is to explore the link that Landgrebe establishes between phenomenology and Marxism in “The Problem of Teleology and Corporeality in Phenomenology and Marxism” (1977) and unfold its more far-reaching implications for both traditions. Landgrebe’s short 2 yet dense paper explores the very basic insight he considers both thinkers to hold in common, namely, that praxis is an essential feature of human consciousness and needs to be grounded in philosophical inquiry. The first step in our research is accordingly to reconstruct Husserlian phenomenology in order to demonstrate the close relationship between corporeality and teleology, between nature and history, and between the human being and the social world. Landgrebe reminds us that “it is not possible even to approach the problem of teleology in an adequate manner if the approach is not based on an analysis of corporeality, i.e. of man as a corporeal being.” What Marxism leaves undone, then, is a transcendental grounding of human embodied praxis, a project that the post-Marxian tradition typically fails to consider. PubDate: 2021-04-22 Issue No:Vol. 12 (2021)
Authors:Sylvain Camilleri Abstract: Nombreux sont les premiers disciples de Husserl à s’être intéressés de près à la religion. Landgrebe ne fait pas exception à la règle, même si j’entends montrer qu’il constitue plutôt un cas à part. Pourquoi donc ' Parce que, de manière générale, son approche est moins « frontale », plus indirecte que celle de ses pairs. En effet, on ne peut guère le créditer d’une phénoménologie de la religion en bonne et due forme, comme on en trouve un certain nombre tout au long du XXe siècle. En la matière, sa pensée serait plutôt à caractériser comme une philosophie strictement phénoménologique aussi sensible aux phénomènes qu’à l’histoire de la philosophie et, de ce double fait, contrainte de frayer avec la philosophie de la religion ou même de s’y essayer. Mais Landgrebe est aussi un cas à part en ceci que, de manière plus particulière, la méthodologie qui est la sienne est à nulle autre pareille. Cette méthodologie est la plus transcendantale d’entre toutes, témoignant par là d’une fidélité incontestée à Husserl, sans pour autant se priver, non sans prendre quelque risque, d’infléchir ou de creuser des intuitions qui sont encore chez lui d’allure inchoative. PubDate: 2021-04-22 Issue No:Vol. 12 (2021)
Authors:Denis Seron Abstract: Metaphysical concerns occupy a central place in Ludwig Landgrebe’s thought.1 To a large extent, it is a contribution to metaphysics that he read and appropriated Husserl’s work. Already in 1933’s “The method of Edmund Husserl’s phenomenology,” one of his very first publications, he claims that the most central aim of Husserl’s transcendental phenomenology is to pave the route for a “universal philosophical science.” Later, Landgrebe conceived the project of a metaphysics of his own, based on Husserl’s method of phenomenological reduction. This project as well as his metaphysical reading of Husserl seem paradoxical, because the term “phenomenological reduction” usually denotes some sort of emancipation from metaphysics. The present paper aims to outline some aspects of Landgrebe’s phenomenological metaphysics and thereby to explain why, in his view, this paradox is only apparent. PubDate: 2021-04-22 Issue No:Vol. 12 (2021)
Authors:Michael Broz Abstract: Marxism has found its home, in the academic world, in a variety of disciplines: economics, philosophy, sociology, and political science. An under-appreciated area is Marxist accounting. At first, this seems like a rather strange field in which to develop the theories of Marxism, but Rob Bryer, in his book Accounting for Value in Marx’s Capital: The Invisible Hand, has brought attention to Marxist accounting and its necessity for understanding Marxist theory. This is relevant not only to those who study accounting, but to all who have an interest in Marxism’s basis for value, and, even more importantly, the labor theory of value as a whole. PubDate: 2021-04-22 Issue No:Vol. 12 (2021)
Authors:Bryan Heystee Abstract: William Pinar’s 2019 book Moving Images of Eternity: George Grant’s Critique of Time, Teaching, and Technology presents a much-needed and welcome addition to scholarship on one of Canada’s most significant philosophers. Widely recognized as a major conservative thinker and public intellectual, George Grant (1918–1988) came to national prominence in Canada with the 1965 publication of Lament for a Nation, which argued that due to the twin effects of liberalism and technological dynamism, it was no longer possible for Canada to exist independent of the expanding American empire. 1 This book and his other public engagement were so broadly received that he became a household name and the paradigm for a distinctly Canadian political term (“red tory”).2 Despite this, only a handful of monographs have been published on Grant, and Pinar’s book is the first published after the completion of the Collected Works of George Grant in 2009. As a result, Moving Images of Eternity represents the first effort to make full use of the resources available in the Collected Works and to expand on them with the help of a modest body of secondary literature. Whereas previous scholarship depended on work available only at the National Archives or to intimates of Grant and his family, Moving Images takes a significant first step in public discussion of Grant using publicly available materials. Moving Images seeks to provide an account of Grant’s understanding of education, teaching, and the curriculum, and to place that account in conversation with both secondary literature on Grant and a host of other scholars and thinkers working on the same or related issues. At 459 pages, Moving Images is a success in this regard, though it invites and requires further work, both elaborations of certain themes and rebuttals to some of Pinar’s bolder claims. Moving Images proves an engaging read for those already quite familiar with Grant as it takes a new approach PubDate: 2021-04-22 Issue No:Vol. 12 (2021)
Authors:Sean McGrath Abstract: It is my pleasure to introduce AH12, The Phenomenology of Ludwig Landgrebe, guest edited by Sylvain Camilleri. This thorough and scholarly study will be for many an introduction to the important work of Landgrebe, who was Husserl’s assistant immediately following Heidegger in 1923, and who is known for fusing the horizons of Husserlian phenomenology and metaphysics—a project which could not be more aligned with the spirit of AH. PubDate: 2021-04-21 Issue No:Vol. 12 (2021)
Authors:Charlotte Gauvry Abstract: Ludwig Landgrebe wrote prolifically and his work dealt with various fundamental phenomenological issues. However, my paper will only focus on one specific aspect of his analysis. I will pay attention to the thoughtful analysis regarding the philosophy of language, developed in his 1934 habilitation thesis, Nennfunktion und Wortbedeutung. Eine Studie über Martys Sprachphilosophie. PubDate: 2021-04-21 Issue No:Vol. 12 (2021)
Authors:Ignacio Quepons Abstract: In a letter dated February 5, 1933, Husserl shares his disagreements over an attempt to connect the notion of the horizon with the Heideggerian philosophy of moods with Landgrebe. Husserl claims that for him, moods are founded in a more elementary dimension of life-consciousness that is the dimension conferring objectivity to the phenomena of experience: According to what I’m hearing, you are still always trying to transform my theory of horizons in a Heideggerian way, and thus to establish a connection between us. I am quite certain that this is not possible and that mood is not an elementary phenomenon, but lies at a higher level that only comes later in the systematic analysis of founding-founded relationships. Yet you shall and must find your own way and come to your own clarity step by step. The origin of the controversy was Landgrebe’s project for a Habilitationsschrift entitled The Concept of Experiencing, where we may find one of the first attempts in the phenomenological tradition at a genetic-phenomenological description of affective life. PubDate: 2021-04-21 Issue No:Vol. 12 (2021)
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