By Augustus De Morgan; Sophia Elizabeth De Morgan; David Eugene Smith
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Additional info for A Budget of Paradoxes [Vol I]
By definition, phenomenology never begins with a theory, but, instead, always begins anew with the phenomena under consideration. " As mentioned previously, "epoche" is a "bracketing" or, to me it is ‘photo’ (Ref. 30) of the "natural attitude" so that one can attend to a phenomenon as it shows itself. Once the "natural attitude" is "bracketed," one can then attend to what, according to Husserl, are the two poles of experience, noema and noesis. Noesis is the act of perceiving, while noema is that which is perceived.
But then Epoché: The Photo 25 while tasting popcorn, saltiness was given immanently but not objectified. Husserl rightly points out that we are able to slide up and down the pole of the ego-beam at will, moving now toward the thing, now away from it to consider the act of knowing and its modalities. For example, noematically we can consider a certain cat that probably exists, but then we can turn back noetically to assess the degree of certitude that characterizes our consideration of that selfsame cat as existing.
What is left says Husserl, is transcendental subjectivity, “the pure act-process with its own essence” (”das reine Akterlebnis mit seinem eigenen Wesen“). Paradoxically, we can see, right here in this formulation, that the reduction has not at all done away with essence, with states of affairs, or even with identity. We still have Eigenheit and Wesen, set in relation within a sentence. But these are now supposedly purified. Husserl likens this de-individualized ego to a ray or glance. Characteristically or essentially it has two poles or directions: the noematic and the noetic, from Greek terms noema and noesis, indicating what is thought and the act of thinking, respectively.
A Budget of Paradoxes [Vol I] by Augustus De Morgan; Sophia Elizabeth De Morgan; David Eugene Smith