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In this work Crowell proposes that the distinguishing feature of 20th-century philosophy is not so much its emphasis on language as its concern with meaning. He argues that transcendental phenomenology is indispensible to the philosophical explanation of the space of meaning. ... Read more

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EDMUND HUSSERL COLLECTED WORKS

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All of the major themes of Edmund Husserl's phenomenology, from the Logical Investigations to The Crisis of the European Sciences, are investigated from a critical point of view by James M. Edie. The philosophy of logic is considered insofar as it relates to the phenomenological and transcendental foundation of logic itself. Transcendental logic is studied with reference to both the formal logic of Aristotle and Leibniz and the dialectical logic of Hegel. Edie considers Husserl's theories of meaning and reference, intentionality, the distinction between perceptual and eidetic intuition, the notion of the ideality of meaning, the laws of objectivity in general, and formal and material ontology, as well as Husserl's reinterpretation of the apriori.

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The editor, Iso Kern, of the three volumes on intersubjectivity in Husserliana XIII-XV, observes that in his Nachlass Husserl probably refers to no other lecture so often as this one, i.e., The Basic Problems of Phenomenology (1910-1911). Husserl regarded this work (along with the 1907 "Five Lectures") as basic for his theory of the phenomenological reduction. He regarded these lectures as equally fundamental for the theory of empathy and intersubjectivity, for his theory of the life-world, and for his planned "great systematic work." It contrasts favorably with several later "introductions" because, although quite brief, it has a larger scope than they do and conveys in a relatively elementary way to the students the sense of fresh new beginnings. Further, with the appendices, it reveals Husserl in a critical dialogue with himself. That the second part of the lectures was never written down, can be accounted for in part, because at that time Husserl was busy writing the 1911 path-breaking essay, which complements these lectures, "Philosophy as a Rigorous Science." ... Read more

Customer Reviews (1)

Returning to the "things-appearing"
Phenomenological "Viewing" of "Things-appearing", May 14, 2008
By S. D. Churchill "Doc Churchill"(Dallas) - See all my reviews


This was an exciting book for me to present to my junior psychology majors (and some graduate students) during the first half of my Phenomenological Tradition class. As a first introduction to Husserl it worked well -- better than his very brief "Idea of Phenomenology" (which in recent years was either unavailable or astronomically priced) -- and much less overwhelming for the beginner than his "Ideas" or "Crisis". As these are lecture notes, there are digressions that become tedious, though well demarcated within the text by an excellent system of headings. Most exciting about this book is that it introduces Husserl's ideas on empathy and intersubjectivity long before much of his writing on these topics began to appear in print in the mid-1920s....This shows that Husserl was concerned very early on with these themes; indeed, the appendices indicate that he referred to these lectures in subsequent years as his "lectures on empathy" or his "intersubjectivity lectures". While he does not deliver as much as one might like in these directions, he at least sets the stage for the direction that others have taken with his work (most notably, Merleau-Ponty). His discussion here of a "double reduction" -- and of the givenness of the experience of the other within one's own reduced sphere of consciousness -- contributes greatly to an English-speaking readership's understanding of a thinker who is often associated exclusively with his Cartesian-friendly "egological reduction". This text opens up the possiblity for psychologists who would seek a foundation for a phenomenological method of qualitative research into the experience of others. Coupled with Merleau-Ponty's "The Primacy of Perception" (which takes matters to the next horizon) and field trips to local zoos and museums, I found that students were able to embrace phenomenology as a method of entry into the worlds of others, when guided by the insights presented in this text.

... Read more

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Edmund Husserl is widely regarded as one of themost influential philosophers of the twentieth century. Thefounder of phenomenology, the Logical Investigations is hismost famous work. Published in two volumes in 1900, it had a decisive impact on the direction of twentieth century philosophy. It is one of the few works to have influenced philosophers as far apart as Frege and Heidegger and had a crucialimpact on the development of both continental and analytic philosophy. This paperback abridged edition of J.N.Findlay'stranslation makes the key sections of this classic work available in one volume for the first time. It has been specially edited and includes a new introduction by Dermot Moran, placing the Logical Investigations in historical context and bringing out its importance for contemporary philosophy. This shorter version also includes a new preface by Sir MichaelDummett. ... Read more

Customer Reviews (5)

shaking science at the roots
I have read husserl's the crisis and enjoyed it very much. I think that this book has lost none of it's relevance. It is a thorough analysis of what science can and cannot do. For me as a landscape architecture teacher this books delivers a good antidote against all too positivistic scientific thinking within the university. It opens our eyes to the fact that science can answer certain questions very well but at a loss of meaning and sense. It peals off the layers of history that hide the shaky foundations of science and reveals the scope of science and that much is beyond this scope. It is meticulous in it's analysis, but in that it isthorough and not shallow. I can advice all who are interested in the relation between science and the world to carefully study this book.The Merleau-Ponty Aesthetics Reader: Philosophy and Painting (SPEP)The World of Perception

Be looking for the emotional outcries!
Edmund Husserl's "The Crisis of European Sciences and Transcendental Phenomenology" resonates well. The following are my impressions and reflections after reading this very interesting book.

Every object-subject composite (relation) is a "phenomenon", and Husserl begins his phenomenology from Descartes' doubt that cannot be doubted. Husserl notes that the phenomenon is open to exploration. We explore so we can discover what is pregiven, so we can find our preconditions. Husserl reminds us that Kant was sterred from his slumber by Hume's skepticism. Kant's "appearance" is embedded in a space-time manifold, and as such it represents a phenomenon that hides the "thing-in-itself". The phenomenon is a composite uniting the provisional with the universal, and Kant had to feel it to be so reactive once Hume and Leibniz made their points known. Husserl reminds us to look beyond the ego-soul of Descartes, and to look beyond the dualism where Kant got stuck.

Every feeling is such a composite, so every feeling is also a phenomenon. Every feeling holds the slightest spark of awareness. I might add that every law of nature given by an equation is experiential in the sense that the law is first conceived in the mind, and then later is it empirically verified. Therefore, the law as an equation is abstraction that forgets the experiential. Because natural laws are experiential they involve feelings, and therefore these laws are phenomenological too. It is not surprising that Husserl is very critical of objective philosophy and positive science that has lost track of the subjective ingredients that come with all phenomenon.

Husserl tells us that meaning may become lost in history, and meaning relates to the preconditions of history which has to do with the geometrical horizons that history grows into. Husserl (page 49) is translated to write: "The geometry of idealities was preceded by the practical art of surveying, which knew nothing of idealities. Yet such a pregeometrical achievement was a meaning-fundament for geometry, a fundament for the great invention of idealization; the latter encompassed the invention of the ideal world of geometry, or rather the methodology of the objectifying determinations of idealities through the construction which create `mathematical existence.'"

Science grew out of traditions, and geometry is no less a tradition. The pregivens are found sleeping, Husserl tells us that the pregivens are taken for granted. Husserl (page 69) writes: "Only a radical inquiry back into subjectivity - and specifically the subjectivity which ultimately brings about all world-validity, with its content and in all its prescientific and scientific modes, and into the `what' and the `how' of the rational accomplishments - can make objective truth comprehensible and arrive at the ultimate ontic meaning of the world."

In Husserl day (right before World War II) positivist science and existential philosophy lost their meaning (I add that the meaning is still lost today), as these were all about extensions of the status quo that were no longer connected to their original preconditions.

To find the original meaning there must be a reactivation of the construction of geometry, among other exercises. Husserl tells us that meaning is discovered by reactivating the construction that have hid themselves in history. This leads us to what is self evident and beyond doubt.

The precondition of history is the stark reminder that the universal has connected with the provisional; this is the stark mystery of life, the relation again.

Husserl's phenomenology studies the precondition as it is, rather than through presumptions that derive from an extended historicism that has lost its meaning.

Husserl has much to say about intentionality, and the validation that is always sought when truth statements are attempted. And we all see people that seek validation; the pay received for a hard days work; the affirmation that is required when gifts are exchanged; the suicide note that betrays its own reason for being, as no message is needed to announce a departure unless the issue of validation is found even in the confused.

We see the need for validation in others, but can we also see it in ourselves too? Ask yourself if you seek validation in all your activities? Am I to expect an angry reaction, a denial? If so, an emotional reaction (the phenomenon again) that denies validation is an emotion that is found announcing its need for validation. In which case, the announcement is only concealed from you, but the meaning is clear to me and others that the answer is found to be yes again. If emotion is not expressed, and the answer is - yes -, then there is no disagreement. Therefore, the challenge remains to answer - no - while expressing a more reflective emotion. This challenge may be impossible to meet, as a calm denial today may follow by an angry release tomorrow, and this will cause me to return to my original conclusion: that the intentionality that seeks validation is a universal, and leads to Husserl's intersubjective person. But note also the emotional issues. It is no wonder that Husserl takes his phenomenology into psychology.

This drive to seek validity is what gives birth to our "objective" meanings, according to Edmund Husserl, but note I put objective in quotations to refer to the observation that I am referring to a subjective transcendentalism rather than an objectivity that Husserl tells us is illusory. Science and logic can give us no help if the emotional temperament is missing, yet scientism is found today expressing its need for validation. Dawkins's "The God Delusion" is an expression that is asking religiosity to love science too. But how can religion love science if scientism lacks the emotional certitude to deal with its own pregivens? It is not unsurprising that atheist Sam Harris is now making a call for contemplation within atheistic circles. Contemplation delivers the reflective capacity to deal with our drive for validation, for both believer and nonbeliever.

Husserl (page 168) writes on elementary intentionalities that seek validity: "The being of these intentionalities themselves is nothing but one meaning-formation operating together with another, `constituting' new meaning through synthesis. And meaning is never anything but meaning in modes of validity. Intentionality is the title which stands for the only actual and genuine way of explaining, making intelligible."

All objective philosophy and positive science are unreal, that is, they all depend on pregivens that are subjective in nature. To question the pregivens is to enter phenomenology, and it is here that psychology transforms itself into Husserl's transcendental phenomenology. All "objective" science requires its purification by a transcendental psychology. Husserl (page 257) writes: "a pure psychology as positive science, a psychology which would investigate universally the human beings living in the world as real facts in the world, similarly to other positive sciences (both sciences of nature and humanistic disciplines), does not exist. There is only a transcendental psychology, which is identical with transcendental philosophy."

All of our beliefs are dependent on Husserl's pregivens, and to explore the pregivens is to enter the transcendental world that rediscovers hidden meanings of dimensionality. This activity engages our emotions, and so it is that the innate feeling is found supporting a universal grammar. As long as we remain true to our purpose, to love our self, to love others, to love God, we may always re-look at our slumber and find the hidden dimensions in our own mistakes; we can always overcome our feelings of doubt in this way, finding a deeper feeling expressed in a deeper beauty. This allows us to purify our feelings, by referring to the original intention that was never meant to do harm to ourselves, others or God. Husserl's universal drive that seeks affirmation is no more than the past that seeks wholeness with the present, it is no more than what I call the affirmation of Trinity, it is the work of the Holy Spirit among our vast plurality. This insight was meant to be shared, but in sharing this expect the emotional outcries that are found seeking their own validation.

Disclosure: My agenda is declared in my profile.

The Return to Things Themselves
Husserl is a tremendous apologist of "philosophy as rigorous science." This volume ("The Crisis") serves as the philosopher's clearest and most distinct exposition of the problems that beset modern Civilization and that still prevent many of us from appreciating an understanding of reality unmediated by empiricist and historicist biases.Most succinctly, Husserl has shown how and why it is possible for practical judgment to remain unbiased, and for theoretical/pure reason to remain in touch with life.

Husserl has helped later generations re-discover a rational/classical alternative to both modern reason and modern irrationalism.With Husserl, the critique of modernity points to a reason above "the machine." That is why Husserl rejected the anti-rationalist disposition displayed by his brilliant student, Martin Heidegger, whose inconclusive turn to pre-Socratic Wisdom arguably suffered from an inadequate understanding of the Socratic/"mediating/moderating" Quest for wisdom.

With Husserl, two options were disclosed to public attention: 1) a "new [atheistic, nihilistic] thinking" finding its core representation in Heideggerian "Existentialism"; 2) Classical (pre-Cartesian, non-Machiavellian) Rationalism, or "rational life" not subject to the Cartesian tendency to decay into the historicization and mechanization of reason/philosophy.

Most scholars today have found a way to dilute "Existentialism" to a degree that makes it possible to place "Existentialism" at the service of the powers that be (conformism).Among the very few who prefer to seek out a classical, non-historicist understanding of reason and history, we find two of Husserl's students--Jacob Klein and Leo Strauss.The first helped expose the essential link between Husserl's teachings and classical Socratic/Platonic philosophy; the second, inaugurated an exceptional return OF classical political rationalism--of a School of Philosophy, in the Platonic sense--at a time when the "temple" of science (the Academy) had become a sea of suspicion-breeding sophisticated ideologies.

It need not surprise the disinterested bystander that Strauss has henceforth become target of many an ideological reprisal.What is perhaps most "disturbing" about Strauss is that he makes it extremely difficult to critique rationalists such as Husserl for their (unremarkable?) inadequacies.That is because with Strauss such a critique presupposes access to a degree of speculative reason that is higher, and NOT lower, than the one exemplified by Husserl: one must understand an author as well as he understood himself, BEFORE claiming to understand him "better."

Husserl's last introduction
It is somewhat ironic that Phenomenology, as a term or as a philosophical school, has yet to really reach the popular consciousness, given that phenomenology is in many respects a study of consciousness and how reality impacts consciousness. Phenomenology in the most formal sense of being a school of philosophy is largely traced to Franz Brentano (1838-1917) and Edmund Husserl (1859-1938). Husserl's great work at the turn of the last century, Logical Investigations, set the stage for the development of phenomenology as a way of seeing, a descriptive study with roots in empiricism going back to inspiration from Aristotelian ideas. This is a key word - description. Rather than being a set of constructs and principles typical of previous philosophical systems, Phenomenology attempts to describe reality fully as reality is presented to our senses.

Phenomenology is different from scientific study in that it does not pretend toward a universal truth or experience unmediated through our subjectivity (a principle modern science seems to be incorporating more and more). Editor Dermot Moran has a solid introduction to the subject, including distinctions of different kinds of study, some of the personalities involved in the development of phenomenology, and the current state of the discipline.

This book by Husserl is one written late in his career.The Nazi party was well on its way to taking complete power in Germany, and other forces of despair were very present in the Western culture.Husserl's protege Heidegger had gone from phenomenology to existentialism, a philosophical framework that Husserl distrusted, but understood as completely in keeping with the overall crisis of meaning and purpose that he saw taking root in society at its very core.

Husserl's work from 1900 forward was always involved in recasting and adapting phenomenology to the current culture; each of his books in that time had as a title or subtitle 'An Introduction to Phenomenology', and this particular text was no different.Often overlooked in this text's presentation is that it was actually unfinished at Husserl's death, and had once again taken phenomenology in new directions.Perhaps the most radical departure of this version of phenomenology to Husserl's earlier constructs is the incorporation of psychological ideas.

Husserl's concern is to overcome the lack of meaning found in science and technology, the lack of telos and the lack of an inherent moral structure.Husserl traces the history of ideas and search for meaning in intellectual enterprise, and ends with a sense of a 'life-world' that draws closer to the aims of existentialism than he had ever done before.

This is a fascinating text.

. . . the Spirit alone is immortal.
Written at the end of his career and on the eve of the Holocaust, the Crisis stands, I believe, as one of the greatest one volume educations in print today.Unlike his more "technical" works which rigorously deal with phenomenology in itself, the Crisis is more of a look at the need for phenomenology and phenomenological psychology in modern humanity's life.Looking at the history of science and philosophy, Husserl traces the development and "success" of scientism and materialism.In doing so phenomenologically, Husserl makes a very strong case for the need of phenomenology in order to overcome the lifelessness of materialism and inaugurate a "heroism of reason" and humanism.Anyone interested in philosophy, science, sociology, civil rights, etc. I urge to read this book actively and critically.For non-specialists and people who aren't "scholars" of any kind or degree may find the language a bit dense or heavy at times, but ! . . . it's good for you.The volume also features appendices which include the classic Vienna Lecture as well as other essays and lectures.The Crisis is a classic and brilliant look into science, philosophy and society which, unlike a lot of theory today, offers a cohesive system grounded in humanism, to wit, Husserlian phenomenology.Please read this book. ... Read more

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This volume is a window on a period of rich and illuminating philosophical activity that has been rendered generally inaccessible by the supposed "revolution" attributed to "Analytic Philosophy" so-called. Careful exposition and critique is given to every serious alternative account of number and number relations available at the time.

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Edmund Husserl (1859-1938) was one of the most influential philosophers of the Twentieth Century. Founder of the phenomenology movement, his thinking influenced Heidegger, Sartre, Merleau-Ponty and Derrida.

In this stimulating introduction, David Woodruff Smith introduces the whole of Husserl's thought, demonstrating his influence on philosophy of mind and language, on ontology and epistemology, and on philosophy of logic, mathematics and science.

Starting with an overview of Husserl's life and works, and his place in Twentieth century philosophy and in Western philosophy as a whole, David Woodruff Smith introduces Husserl's concept of phenomenology, explaining his influential theories of intentionality, objectivity and subjectivity. In subsequent chapters he covers Husserl's logic, metaphysics, realism and transcendental idealism, and epistemology.Finally, he assesses the significance and implications of Husserl's work for contemporary philosophy of mind and cognitive science.

Including a timeline, glossary and extensive suggestions for further reading, Husserl will be essential reading for anyone interested in Husserl, phenomenology and Twentieth century philosophy. ... Read more

Customer Reviews (4)

Things just became easier...
Husserl looms over the history of twentieth century philosophy, especially the flavor known as "Continental." Though by no means a household name, anyone who studies Heidegger, Husserl's student, already knows this sibilant name. And luckily Heidegger's recently rising reputation off the continent, despite his Nazi past, has awakened interest in his chief mentor. Unfortunately, as some have found, diving unaided into the thick brambles of Husserl's primary work may lead to stultification, confusion, or gross misunderstandings about the nature of his project. It may even lead to total brain freeze. Reading Husserl can hurt. So where does the rabidly curious initiate begin? Two possibilities exist. The first, Husserl: A Guide for the Perplexed (Guides for the Perplexed) does a great job of delineating Husserl's work and providing a framework for comprehending the morass. On the downside, its brevity sometimes obscures clear comprehension. Get ready for a total brain workout upon cracking its cover. A second possibility exists with the book aptly titled "Husserl" by David Woodruff Smith. This book serves as a much better starting place for any newcomer to this sometimes hideously complex thinker. Though a somewhat hulking 450 pages, it reads quickly, clearly and with an almost translucent accessibility. All aspects of Husserl's thought receive apt elucidation, even some rarely mentioned, such as his ethical views. Two massive chapters also thoroughly delineate Husserl's main philosophical legacy as the founder of phenomenology. Most Husserl introductions focus and revolve around this justifiably lauded topic. This one treats his phenomenology as the part of an entire philosophical system including logic, ontology, epistemology, and ethics. Apart from serving as a great introduction to an often neglected thinker, the book also seeks to magnify Husserl's reputation and achievement. The author consistently categorizes Husserl with Aristotle and Kant as "the great systematizers," though not all will find this juxtaposition convincing (some may even find it outright overblown). Whether or not the book succeeds in elevating Husserl in the philosophic canon, it definitely excels at explicating Husserl's provocative and often highly original ideas. Anyone wishing to foray into this dense intellectual thicket should begin here.

Each of the weighty nine chapters takes on an particular category or subject and integrates it with previous and future chapters. The author argues that the multifarious and interdependent elements of Husserl's philosophy make this the only approach possible. As such, the book can seem overlong and repetitive, but this actually facilitates comprehension, particularly as ideas get presented in various contexts. Following two chapters delineating biography and systematic thinking, Logic takes center stage. Husserl's mathematical origins pervade this chapter, along with his famous critique of psychologism (the reduction of logic to psychological "states"). Here Husserl's idea of semantics and logic take on qualities similar to a correspondence theory of truth (propositions map to "states of affairs") and "transcendental logic" grounds itself in ideal (though not posited or spatio-temporal ontological entities) intentional content. "The Crisis" also appears here with the concern over the "Mathematization" of nature. Ontology then dominates chapter four, with discussions of material and formal essences, the three "regions of Being" (Nature, Consciousness and Culture), non-Platonic ideal entities, parts and wholes, moments, and Husserl's (not Kant's) "Transcendental Idealism." Next "Phenomenology I," chapter five, lays out the groundwork for Husserl's most acclaimed contribution: phenomenology or the study of consciousness from the first-person perspective or, in Husserl's words, "the science of the essence of consciousness." Consciousness is intentional, or "consciousness of something." This occurs via interactions between subject, object, content and act, constrained by a horizon of possibilities for an intended object. In concert with his conception of the "Life-World," Husserl's fundamental triad emerges: subjectivity, objectivity and intersubjectivity. We experience the world through these experiential lenses. "Phenomenology II," the book's longest chapter, digs deeper. Some of Husserl's familiar notions appear here, such as "bracketing" with his method of "transcendental phenomenology" (which shifts from the "natural attitude" to one of phenomenological reflection), "noema" (an ideal content or sense not occurring in space-time), "noesis" (the intentional part of an experience occurring in time). Here lies the true meat of the book. "Epistemology" builds on the phenomenological chapters with ideas of "intuition" and "evidence." This chapter argues that Husserl synthesized empiricist, rationalist and Kantian epistemological views, thereby dodging skepticism as phenomenology plugs us into the world (Husserl eschewed the unknowable Kantian "noumenon"). "Essential insight," or "eidedtic intuition," a controversial aspect of Husserl's thought, gets defended here against claims of Platonism and mysticism. In the end, knowledge receives its base from our everyday "Life-world." Though Husserl rarely receives mention as an ethicist, an entire chapter explores his ethical views framed by the formal principle "do the better." These views tend towards the metaethical. A final chapter outlines Husserl's legacy, exploring both "Continental" and "Analytical" descendants. His influence in the former remains solidly unquestionable. Nonetheless, Husserl's importance in the "Analytic" school remains a little nebulous. This section doesn't really illuminate his "Analytic" side convincingly, as his influence here seems more tenuous, particularly in comparison with his indubitable Continental presence. A very appropriate reiteration of Husserl's triad (subjectivity, objectivity and intersubjectivity) closes the book.

The weight and scope of this book should not intimidate as the text itself flows smoothly. Brain twisting concepts come out seeming comprehensible and accessible. Diagrams and outlines even help elucidate difficult ideas in places. Not only that, many chapters contain background history on the subject at hand. "Ontology" discusses Aristotle and Kant. Likewise, "Epistemology" provides enough history on empiricism (Locke, Berkeley, Hume) and rationalism (Descartes, Leibniz, Spinoza) to put Husserl's ideas in proper context. A glossary even provides an alphabetical reference for terminology. Beginners will learn about more than Husserl. Even those not new to philosophy but new to Husserl will glean droves of information, especially those not familiar with the "Analytic" and "Continental" divide, often kept secret in philosophy departments on both sides. Husserl potentially serves as a bridge between this chasm that still largely exists (though Heidegger has become accepted in some analytic circles, he's often presented within only within that framework). Hopefully this book will make this startlingly original, and sometimes overwhelming, thinker more accessible to all sides of the spectrum. This book nearly obliterates all accusations of Husserlian incomprehensibility as well as, arguably, other misunderstandings. Things just became easier.

Accessible introduction to Husserl's thought
This work by Woodruff Smith, who has written many books and papers on Husserl and his philosophy, offers a good and clear introduction to this great Philosopher's thought.Somewhat under-appreciated in the analytic tradition, Husserl is increasingly being recognised on both Continental and Analytic traditions as one of the greatest thinkers of the 20th century.

This book examines Husserl's method of 'phenomenology' and his explorations in the philosophy of science, philosophy of mind, epistemology, conciousness, metaphysics and ethics.It also briefly explores the continuance of his work by his many students, including Edith Stein, Heidegger and Sartre.

This book shows how Husserl remains relevant to today's philosophers and also how he anticipated some of the questions now being raised, especially in the philosophy of mind and conciousness.It is a must read for anyone interested in Husserl and the philosophy of mind.

An excellent resource regarding Husserl
In January of 2002, I bought a copy of the two volume set of Logical Investigations for a college course regarding major figures in philosophy, or some such. Later that year I picked up a copy of the Ideas, for another course, the next semester. Unfortunately, Husserl remained something of a mystery to me, despite having attempted to make my way through his primary works.

With Husserl, part of Routledge's new series of introductory works on Western philosophers, David Woodruff Smith attempts to give an overview and analysis of what makes Husserl such an 'influential philosopher.' With the hope that D.W. Smith would clear away the fog I believed I was still in, I picked up a copy.

First, I must comment on the book itself, since that was what had the biggest impact on me.

As another reviewer mentioned, the price of this book is quite amazing for both the number of pages within, as well as the content itself (more on that in a bit).

However, the copy I received had a fairly major issue as concerns the binding. The first 48 pages (at the 16-17 and 48-49 page marks) threaten to fall out at any moment. I consider myself a fairly careful reader, and as such, believe this is only the second book where I have had pages falling out (and the first such book already had the pages detached when I purchased it).

This binding issue seems to be an issue with Routledge books in general, in that they don't allow for the book to be spread open too far at all. Since I do believe I'll consult this book again, it's really unfortunate that the binding was done so poorly. This is also why I can only give Husserl four stars, instead of the five it would otherwise have received.

That said, we come to the contents of the book.

It's clear from the very beginning that D.W. Smith has an angle on his writing, putting Husserl alone with Aristotle and Kant as the greatest systematic philosophers. True to this, we won't see Smith being too critical of Husserl which works well enough in the book.

We're presented with an overview of Husserl's life and works, followed immediately by an overview of his philosophy (in Chapter 2). The overview is then supplemented by six chapters dealing with each issue in further detail (Logic, Ontology, Phenomenology x 2, Epistemology, and Ethics). The main book closes with a very short chapter on Husserl's legacy.

We are also given an in-depth glossary and bibliography. The glossary itself is well worth the book's price.

Overall, each of the chapters is well written, shedding light on Husserl. For the most part, no previous knowledge of Husserl is required, which makes this volume a resource to both those already interested in, as well as those new to, Husserl.

For those who may have read only his 'first' work, the Logical Investigations, the chapter on ethics will be of particular interest, as it sheds a very human side to Husserl (as does the initial chapter on his life).

The legacy chapter seems very short, as if it was merely tacked on for looks. Smith mentions terms but doesn't spend enough time on them, serving only to confuse rather than enlighten or interest. I daresay that someone new to Husserl should skip the chapter entirely.

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Overall, as I said before, I have given Husserl four stars of five merely because I've never purchased a Routledge book that I thought was 'built to last.' Other than that, there is no reason not to buy this book, especially given the value for the price.

I believe this book will both serve to interest those new to Husserl, clarify and expand upon some of his more complex points to those of intermediate knowledge, and point the way to those paths taken from Husserl to those who may be considered more advanced.

As to whether D.W. Smith has helped to lift the fog for me, I can say that I feel comfortable with my previous decisions regarding Husserl. However, I'm not quite ready to put him up there with Kant and Aristotle ;)

Ideal reference
Written by David Woodruff Smith (Professor of Philosophy, University of California Irvine), Husserl is an in-depth examination of the life, and more intently, the philosophic concepts created and refined by Edmund Husserl (1859-1938), the founder of phenomenology movement, whose ideas were a key influence upon Heidegger. Chapters walk the reader through Husserl's philosophical system, and explore logic, ontology, phenomenology as "the new science of conscious experience", epistemology, ethics, Husserl's legacy, and more. Intermediate to advanced philosophy students will be best equipped to follow the complex concepts presented, in this ideal reference especially recommended for philosophy and college library reference shelves. ... Read more

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This brief text assists students in understanding Husserl's philosophy and thinking so that they can more fully engage in useful, intelligent class dialogue and improve their understanding of course content. Part of the "Wadsworth Philosophers Series," (which will eventually consist of approximately 100 titles, each focusing on a single "thinker" from ancient times to the present), ON HUSSERL is written by a philosopher deeply versed in the philosophy of this key thinker. Like other books in the series, this concise book offers sufficient insight into the thinking of a notable philosopher better enabling students to engage in the reading and to discuss the material in class and on paper. ... Read more

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In this book Pierre Keller examines Husserl's and Heidegger's approaches to fundamental elements of human experience, and shows both how their conceptions are related to each other and how they fit into a wider philosophical context. His sophisticated and accessible account of the phenomenological philosophy of Husserl and the existential phenomenology of Heidegger will be of wide interest to students and specialists in these areas, while analytic philosophers of mind will be interested in the detailed parallels that he draws with a number of concerns of the analytic philosophical tradition. ... Read more

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Vom Sommer 1913 bis zum Sommer 1914 arbeitete Husserlzunachst an der Umarbeitung und dann an einer volligenNeufassung der VI. Logischen Untersuchung. Im vorliegenden ersten Teileiner zweibandigen Ausgabe gelangen die im Nachlass erhaltenenEntwurfe zur Umarbeitung der VI. Untersuchung aus dem Sommer 1913zur Veroffentlichung. Diese Entwurfe lagen zum Teil bereitsin Druckproben bzw. Druckfahnen vor, die Husserl dann erneut intensivuberarbeitet und handschriftlich erweitert hat. Nach demErscheinen der Ideen I im April 1913 war es nicht nur HusserlsAbsicht, die VI. Untersuchung seinem neuen methodologischen Standpunktanzupassen, sondern auch seine langjahrigen und weitverzweigtenaktphanomenologischen Forschungen, vor allem seine Analysen derWahrnehmung, der Phantasie und der Aktmodalitaten sowie seineurteilstheoretischen Analysen in den Text einfliessen zu lassen. Der Versuch einer Umarbeitung der VI. Untersuchung erfolgte imHinblick auf die Neuausgabe der Logischen Untersuchungen im Herbst1913. Dieser Neuausgabe wollte Husserl eine langere Vorredevoranstellen. Die im Nachlass erhaltenen Bruchstucke von zwei imSeptember 1913 entstandenen Entwurfen dieser Vorredeerganzen die hier veroffentlichtenUmarbeitungsentwurfe. ... Read more

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Vom Dezember 1913 bis April 1914 arbeitete Husserl an einer Neufassung der VI. Logischen Untersuchung. Der vorliegende Band enthält zum einen die im Zuge dieser Arbeit entstandenen Manuskripte und zum anderen ältere Manuskripte, die zum Teil bis vor der ersten Veröffentlichung der Logischen Untersuchungen im Jahre 1900/1901 zurückreichen. Diese älteren Manuskripte dienten Husserl als Material für die Neufassung, von der nur das Anfangsstück zu einer Ausarbeitung gelangte.

Im Mittelpunkt von Husserls Arbeiten für die Neufassung steht die Ausdrucks- und Zeichenlehre sowie die Rolle des Ausdrückens im Erkennen. Ist das Ausdrücken selbst ein Erkennen oder setzt es ein Erkennen voraus, und worin besteht seine über die kommunikative Funktion hinausgehende Leistung? Bei dem Versuch diese Fragen zu beantworten entwickelt Husserl eine neue Zeichenlehre, eine neue Bestimmung des Bedeutungsbewusstseins und eine daraus folgende neue Lehre des Erfüllungsgeschehens, d.h. eine neue Erkenntnislehre. Von großer Bedeutung in Husserls Überlegungen erweist sich eine fundamentale Differenzierung im Intentionalitätsbegriff zwischen Intention als Tendenz und Intention als Meinung.

Einen eigenen Schwerpunkt in den Manuskripten für die Neufassung bildet die Frage nach dem Ausdruck des Wünschens bzw. des Wunsches.

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