Transcendental Experience & the Splitting of the Ego | Husserl | Cartesian Meditations

Welcome to Back to the Text Themselves,' a series on phenomenology. This video examines sections 12 to 16 in Edmund Husserl's Cartesian Meditations.
The following questions are addressed
00:56 What is transcendental experience and how is this not a contradiction of terms?
06:20 What are the two stages of transcendental phenomenology?
11:11 What is intentionality?
15:55 What is the noesis-noema correlation?
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#intentionality #noesis #noema #phenomenology

[@SingularityasSublimity]

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[@JohnnyTwoFingers]

Really good material!!! 👍

[@samuelhokonson9069]

Thank you so much for these! these concepts are very difficult for me and this has helped me comprehend the text that much more

[@sofiabaloch1187]

thank u so much , as a philosophy student i am studying phenomenology and husserl is hard to understand , but your video is giving me a relief

[@jsalvo8633]

Thank you for the care you put into these videos. It's a pleasure to learn these texts alongside you. I always look forward to your videos, and I learn even more from rewatching them

[@SingularityasSublimity]

Thank you. That is wonderful to hear!

[@stagemaker8869]

Thanks!

[@rogerhammer9544]

Takk!

[@SingularityasSublimity]

værsågod. Og takk for støtten! (I hope that is stated correctly)

[@julesjgreig]

Thank you for doing this

[@brucecmoore2881]

Thank you for this lesson. Is the noesis and noema in someway related to Husserl's Parts and Wholes? Maybe the noesis and noema are moments of the transcendental Ego.

[@SingularityasSublimity]

Hi Bruce. My inclination is that Parts and Wholes are concerned with the noematic side of the correlation because they deal with matters of relation concerning the intended object rather than the mental acts directed toward it (noesis). And yes, I do believe that the noesis and noema are moments of the transcendental ego, which I think is why Husserl (as opposed to Descartes) defines the ego as a cogito directed toward a cogitatum rather than merely a cogito.

[@brucecmoore2881]

@@SingularityasSublimity Yes, This Makes a Great deal of Sense to me, if I think back to Heidegger‘s discussion of the how of the noema in the History of the Concept Time. So the how of the object or noema is experienced as adumbrated and a whole together. Or I Could be missing the Point Again. I thank you very much For Your Response.

[@SingularityasSublimity]

@@brucecmoore2881 I think there is a difference between this notion of whole--Parts and the act of synthesis whereby an object is constituted as a whole. The Whole-Parts, I believe, concerns a descriptive analysis of already constituted objects in terms of their logical/formal relations with one another and how those relations give rise to higher order objects, etc. So I think the act of passive synthesis is a precondition of conducting a Whole-Part analysis which concerns the noematic side of intentionality. Not sure if that makes sense, feel free to add any follow up questions!

[@brucecmoore2881]

@@SingularityasSublimity I thank you for this great answere

[@brucecmoore2881]

Thanks!