Self and World

This book draws upon the phenomenological tradition of Husserl and Heidegger in order to provide an alternative elaboration of John McDowell's thesis that in order to understand how self-conscious subjectivity relates to the world, perception must be understood as a genuine unity of spontaneity ('concept') and receptivity ('intuition'). This alternative elaboration permits clarification of McDowell's critique of Donald Davidson and development of an alternative conception of perceptual experience giving clear sense to McDowell's claim that self-conscious subjectivity is so inherently in touch with its world that scepticism about the latter must be incoherent. It also permits development of a more accurate, historically oriented critique of the metaphysics constraining one to construe perceptual experience in ways which misrepresent how self-conscious subjectivity bears upon the world. It shows that many of McDowell's meta-philosophical views are implicitly Husserlian and that had McDowell developed them further, he would have avoided the paradoxical meta-philosophy he adopts from Wittgenstein. In conclusion, it intimates the central weakness in Husserl's position which takes one from Husserl to Heidegger. The book is written in terms accessible to analytic philosophers and will thus enable them to see the central differences between analytic and phenomenological approaches to intentionality and self-consciousness.

Auteur

Carleton B. Christensen, Australian National University, Canberra, Australia.

Texte du rabat
This book draws upon the phenomenological tradition of Husserl and Heidegger inorder to provide an alternative elaboration of John McDowell's thesis that in order to understand how self-conscious subjectivity relates to the world, perception must be understood as a genuine unity of spontaneity ('concept') and receptivity ('intuition'). This alternative elaboration permits clarification of McDowell's critique of Donald Davidson and development of an alternative conception of perceptual experience giving clear sense to McDowell's claim that self-conscious subjectivity is so inherently in touch with its world that scepticism about the latter must be incoherent. It also permits development of a more accurate, historically oriented critique of the metaphysics constraining one to construe perceptual experience in ways which misrepresent how self-conscious subjectivity bears upon the world. It shows that many of McDowell's meta-philosophical views are implicitly Husserlian and that had McDowell developed them further, he would have avoided the paradoxical meta-philosophy he adopts from Wittgenstein. In conclusion, it intimates the central weakness in Husserl's position which takes one from Husserl to Heidegger. The book is written in terms accessible to analytic philosophers and will thus enable them to see the central differences between analytic and phenomenological approaches to intentionality and self-consciousness.