Edith Stein Dissertation

Edith Stein Dissertation-45
She was a leading student of Edmund Husserl, founder of an influential school of philosophy known today as .It is high praise indeed for a modern philosopher as esteemed as Alasdair Mac Intyre to have recently characterized Edith’s doctoral dissertation as “a work of some philosophical importance…because of the questions that she raises.” (Alasdair Mac Intyre, 1913-1922, 2006, Sheed & Ward, p. The questions that preoccupied Edith Stein were inspired partly by the unsolved problems of Husserl’s phenomenology, but also by the personal experiences that came to shape her life.

She was a leading student of Edmund Husserl, founder of an influential school of philosophy known today as .It is high praise indeed for a modern philosopher as esteemed as Alasdair Mac Intyre to have recently characterized Edith’s doctoral dissertation as “a work of some philosophical importance…because of the questions that she raises.” (Alasdair Mac Intyre, 1913-1922, 2006, Sheed & Ward, p. The questions that preoccupied Edith Stein were inspired partly by the unsolved problems of Husserl’s phenomenology, but also by the personal experiences that came to shape her life.

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Since phenomenology is an eidetic, a priori science, such a claim is at least prima facie plausible.

As argued in a text drafted by Edith Stein on behalf of Husserl, “Zur Kritik an Theodor Elsenhans und August Messer” (Husserliana 25), the relationship is far more complex.

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Thankfully, Husserl’s wife was instrumental in getting the professor to read her paper in a timely fashion. In her paper, entitled , Edith Stein confronted a question that I would paraphrase as follows: Are we prisoners in private little cells, unable to communicate with one another, or can we truly know the experience of other people, can we truly know how they feel , can we realize spiritual solidarity with others?

The dominant mode of thought in the 20th century would answer that question with a measured “no.” The influential philosopher Immanuel Kant argued that one could never truly know things or persons in themselves.They do so by conceding that eidetic phenomenological insights leave room for fallibility and that empirical evidence can reveal that an a priori eidetic finding must be mistaken although the former cannot strictly speaking refute the latter.This, of course, raises systematic questions that are relevant to any phenomenology in Husserl’s tradition. Can empirical evidence supplement or even defeat a priori insights?This largely unknown text is a highly important contribution of early phenomenology to the ongoing debate on the relationship between phenomenology and empirical science.Here Stein / Husserl challenge a common view of the phenomenological method, which was widespread among their contemporaries and is still effective nowadays.Is it true that every type of evidence, even apodictic evidence, is fallible?As far as methodology is concerned, we are interested in both historical, interpretative contributions, which address Edith Stein’s thoughts on these matters, and purely systematic contributions, raising the issue how phenomenologists judge on these matters. Google(); req('single_work'); $('.js-splash-single-step-signup-download-button').one('click', function(e){ req_and_ready('single_work', function() ); new c. Access to society journal content varies across our titles.How to view the relationship between a priori sciences and empirical sciences in general?How to view the relationship between phenomenology and psychology in particular? In what ways precisely can phenomenological investigations benefit from empirical research?

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