By Edmund Husserl, Dorion Cairns
Translated by way of Dorion Cairns.
The "Cartesian Meditations" translation relies totally on the published textual content, edited by way of Professor S. Strasser and released within the first quantity of Husserliana: Cartesianische Meditationen und Pariser Vorträge, ISBN 90-247-0214-3. such a lot of Husserl's emendations, as given within the Appendix to that quantity, were handled as though they have been a part of the textual content. The others were translated in footnotes.
Secondary attention has been given to a typescript (cited as "Typescript C") on which Husserl wrote in 1933: "Cartes. Meditationen / Originaltext 1929 / E. Husserl / für Dorion Cairns". Its use of emphasis and citation marks conforms extra heavily to Husserl’s perform, as exemplified in works released in the course of his lifetime. during this admire the interpretation often follows Typescript C. additionally, the various variation readings n this typescript are greatest and feature been used because the foundation for the interpretation. the place that's the case, the broadcast textual content is given or translated in a foornote.
the broadcast textual content and Typescript C were in comparison with the French translation by way of Gabrielle Pfeiffer and Emmanuel Levinas (Paris, Armand Collin, 1931). using emphasis and citation marks within the French translation corresponds extra heavily to that during Typescript C than to that during the broadcast textual content. frequently, the place the wording of the printed textual content and that of Typescript C fluctuate, the French translation exhibits that it was once in line with a textual content that corresponded extra heavily to 1 or the opposite – frequently to Typescript C. In such circumstances the French translation has been quoted or stated in a foornote.
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Extra info for Cartesian Meditations: An Introduction to Phenomenology
Q U E ST IO N S O F IN T E R PR E TAT I O N A N D I N F L U E N C E The primary aim of this work is not to provide an authoritative reading of Heidegger and Foucault in all respects, nor of the relationship between the two at a biographical level, but rather to use each creatively to a particular purpose. I do not seek another tracing of the “Heideggerian” influences on Foucault, and even less a total synthesis of the two. Not only would such a project be presumptuous—obscuring the originality and depth of the works of each—but it would take us too far from the real target.
It is quite a different matter to say that the already existing ethical relations between entities establishes the ontological field in which a subject can emerge at all. In the first instance, the norms are there, at an exterior distance, and the task is to find a way of appropriating or refusing them, establishing a practical relationship to them. 3 6 P O T E NTI A LI TY A ND A UTHENTI CI TY The epistemological frame is presupposed in this encounter, one in which a subject encounters moral norms and must find his way within them.
Since it is a general theme of the work presented here that Foucault’s late writings converge in some respects with Heidegger, the details of this reappearing influence are worked out in the body of the text. Here, however, it is worth pointing to several important markers of Foucault’s own understanding of this influence. In 1980, Foucault signaled that in some ways his studies of the modes of subjectification might be read as complementary to Heidegger’s own analysis of technē and the modes of objectification: For Heidegger, it was through an increasing obsession with techné as the only way to arrive at an understanding of objects, that the West lost touch with Being.