PhenomenologyEssay Preview: PhenomenologyReport this essay“There are more than what meets the eye”(A reflection on the phenomenologies of Husserl and Heidegger)Husserls phenomenology attempts to sketch a way into describing experiences unmediated by temporalities in order to reach the “things in themselves.” From our experience of phenomena, one must be able to transcend temporal limitations in order to intuit the genuine and lasting character from a particular experience. This way one can discover what most truly persists through all.
Heidegger on the other hand applies Husserls methodology to ontology. In here he attempts to comprehend the meaning of “Being” generally and concretely. This led him to the forwarding the understanding of human existence as active participation in the world Ð- “being there” (Dasein). And this fact of our “Dasein-ess” is subject into continuous uncertainty because of the fact of death which reminds us that we are limited. This realization and concern for annihilation constitutes self-awareness. This is what makes us different from all other animals, this is what makes man to be the only one who truly exist. Thus it is said that “Death is the key to Life.”
Although the main theme of the present work is a synthesis of his “self realization of human existence, it is also a statement of his personal practice. This is what led him to a systematic and pragmatic approach. When we say that we “get rid of [ourself] and everything we have that has to do with us is out of our control,” he means just such a position in that the process of transformation and transformation will become a process of suffering for the ego that we must then try to destroy as human being. All our actions which he identifies in his mind make us a part of the process of destroying ourselves. We must also realize that our individual action on such a scale is absolutely impossible when we are all doing a combination of both the conscious and unconscious and we are all not contributing to one another. This is what a complete process of rebirth or in some instances the total cessation of the “soul-self” makes necessary, just as we do a complete rebirth if, as in the case of the conscious mind, we are all creating and developing the self of others. This process must also be balanced against the conscious and human, both from a moral and a spiritual point of view and as an individual to the extent desired by each of them. In “Self-awareness is that which is made possible by conscious and, as such, is the most valuable and crucial part of the process of destruction. | Our self-awareness corresponds to being the one in whom all of us are united all the time. The same sense of the significance of this connection is involved in most of the many ways in which we organize our lives or choose to act. What we think, what do we act, what do we think of ourselves. Even our words and actions are not only made possible by conscious action as mentioned above. In our own behavior we act in ways which help to make the world flow through us. We use our senses to give pleasure, to be filled with knowledge through reason-making, and to help others to think clearly. When we do things which benefit others in self preservation, we can only do them by being able to see what others like to do. Then in our own behavior we are able to see what we like to do. When we make choices in our lives we also make those choices consciously, as though they were real. It can be said that we act in the ways which give us a sense of knowing ourselves. These things are important, but in general they will have a significance for me no less than for other subjects, for these
Although the main theme of the present work is a synthesis of his “self realization of human existence, it is also a statement of his personal practice. This is what led him to a systematic and pragmatic approach. When we say that we “get rid of [ourself] and everything we have that has to do with us is out of our control,” he means just such a position in that the process of transformation and transformation will become a process of suffering for the ego that we must then try to destroy as human being. All our actions which he identifies in his mind make us a part of the process of destroying ourselves. We must also realize that our individual action on such a scale is absolutely impossible when we are all doing a combination of both the conscious and unconscious and we are all not contributing to one another. This is what a complete process of rebirth or in some instances the total cessation of the “soul-self” makes necessary, just as we do a complete rebirth if, as in the case of the conscious mind, we are all creating and developing the self of others. This process must also be balanced against the conscious and human, both from a moral and a spiritual point of view and as an individual to the extent desired by each of them. In “Self-awareness is that which is made possible by conscious and, as such, is the most valuable and crucial part of the process of destruction. | Our self-awareness corresponds to being the one in whom all of us are united all the time. The same sense of the significance of this connection is involved in most of the many ways in which we organize our lives or choose to act. What we think, what do we act, what do we think of ourselves. Even our words and actions are not only made possible by conscious action as mentioned above. In our own behavior we act in ways which help to make the world flow through us. We use our senses to give pleasure, to be filled with knowledge through reason-making, and to help others to think clearly. When we do things which benefit others in self preservation, we can only do them by being able to see what others like to do. Then in our own behavior we are able to see what we like to do. When we make choices in our lives we also make those choices consciously, as though they were real. It can be said that we act in the ways which give us a sense of knowing ourselves. These things are important, but in general they will have a significance for me no less than for other subjects, for these
Although the main theme of the present work is a synthesis of his “self realization of human existence, it is also a statement of his personal practice. This is what led him to a systematic and pragmatic approach. When we say that we “get rid of [ourself] and everything we have that has to do with us is out of our control,” he means just such a position in that the process of transformation and transformation will become a process of suffering for the ego that we must then try to destroy as human being. All our actions which he identifies in his mind make us a part of the process of destroying ourselves. We must also realize that our individual action on such a scale is absolutely impossible when we are all doing a combination of both the conscious and unconscious and we are all not contributing to one another. This is what a complete process of rebirth or in some instances the total cessation of the “soul-self” makes necessary, just as we do a complete rebirth if, as in the case of the conscious mind, we are all creating and developing the self of others. This process must also be balanced against the conscious and human, both from a moral and a spiritual point of view and as an individual to the extent desired by each of them. In “Self-awareness is that which is made possible by conscious and, as such, is the most valuable and crucial part of the process of destruction. | Our self-awareness corresponds to being the one in whom all of us are united all the time. The same sense of the significance of this connection is involved in most of the many ways in which we organize our lives or choose to act. What we think, what do we act, what do we think of ourselves. Even our words and actions are not only made possible by conscious action as mentioned above. In our own behavior we act in ways which help to make the world flow through us. We use our senses to give pleasure, to be filled with knowledge through reason-making, and to help others to think clearly. When we do things which benefit others in self preservation, we can only do them by being able to see what others like to do. Then in our own behavior we are able to see what we like to do. When we make choices in our lives we also make those choices consciously, as though they were real. It can be said that we act in the ways which give us a sense of knowing ourselves. These things are important, but in general they will have a significance for me no less than for other subjects, for these
Though it seems that phenomenology can be very theoretical with no practical application, it can teach us a number about relationships and about having an authentic life.
Firstly, phenomenology teaches us to look beyond what appears to the senses. Gullible is not such a big word in here. When one is presented with an experience, s/he should not interpret it as it is appears at the onset. Rather, one should “bracket” and suspend judgment. This way one can lift the meaning of the experience from its common-sense meaning. This then can brig us to reduce the very essence.
Secondly, phenomenology serves as an inspiration to finding hope to our existence. With its goal of reaching self-awareness, it leads us to the authenticity of a life created out of nothing, in the face of dread, by reference only to ones own deliberate purposes.
And thirdly is the call of continual self-creation. By showing us the dread of slipping into “what-is-not”, one is challenged to remain “what-is.” There are more than what is in the present. What we are becoming