By Edmund Husserl
The Cartesian Meditations translation relies totally on the broadcast textual content, edited by means of Professor S. Strasser and released within the first quantity of Husserliana: Cartesianische Meditationen und Pariser Vortrage, 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 / fur 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 version readings n this typescript are leading 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 via 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 printed textual content. frequently, the place the wording of the printed textual content and that of Typescript C vary, the French translation shows that it was once in accordance with a textual content that corresponded extra heavily to 1 or the opposite often to Typescript C. In such circumstances the French translation has been quoted or pointed out in a foornote.
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Extra resources for Cartesian Meditations: An Introduction to Phenomenology
One most general trait, however, is always SECOND MEDITATION 41 present in any consciousness of any sort, as consciousness of something: This something, the particular "intentional object qua intentional" in any consciousness, is there [bewusst] as an identical unity belanging to noetically-noematically changing modes of consciousness, whether intuitive or non-intuitive. Once we have laid hold of the phenomenological task of describing consciousness concretely, veritable infinities of facts never explored prior to phenomenology - become disclosed.
Even contradictions, incompatibilities, are products of "syntheses" (tobe sure, syntheses of another kind). Synthesis, however, does not occur just in every particular conscious process, nor does it connect one particular conscious process with another only occasionally. On the contrary, as we said beforehand, the whole of conscious life is unified synthetically. Conscious life is therefore an all-embracing "cogito", syn1 Supplied in accordance with Typescript C. SECOND MEDITATION 43 thetically comprising all particular conscious processes that ever become prominent, and having its all-embracing cogitatum, founded at different levels on the manifold particular cogitata.
The Objective world, the world that exists for me, that always has and always will exist forme, the only world that ever can exist for me - this world, with a11 its Objects, I said, derives its wl}qle sense and its existential status, which it has for me, from me myself, fromme as the transeendental Ego, the Ego who comes to the fore only with transcendental-phenomenological epoche. This concept of the transeendental and its correlate, the concept of the transcendent, must be derived exclusively from ()Ur philosophically meditative situation.