Phenomenology Quotes

“Mind emerges from matter and life at an empirical level, but at a transcendental level every form or structure is necessarily also a form or structure disclosed by consciousness. With this reversal one passes from the natural attitude of the scientist to the transcendental phenomenological attitude (which, according to phenomenology, is the properly philosophical attitude).”

“Mind emerges from matter and life at an empirical level, but at a transcendental level every form or structure is necessarily also a form or structure disclosed by consciousness. With this reversal one passes from the natural attitude of the scientist to the transcendental phenomenological attitude (which, according to phenomenology, is the properly philosophical attitude).”

“The phenomenological world is not the bringing to explicit expression of a pre-existing being, but the laying down of being. Philosophy is not the reflection of a pre-existing truth, but, like art, the act of bringing truth into being.”

“As a method however, the *method of ontology* is nothing but the sequence of the steps involved in the approach to Being as such and the elaboration of its structures. We call this method of ontology *phenomenology*. In more precise language, phenomenological investigation is explicit effort applied to the method of ontology. However, such endeavors, their success or failure, depend primarily, in accordance with our discussion, on how far phenomenology has assured for itself the object of philosophy―how far, in accordance with its own principle, it is unbiased enough in the face of what the things themselves demand. We cannot now enter any further into the essential and fundamental constituent parts of this method. In fact, we have applied it constantly. What we would have to do would be merely to go over the course already pursued, but now with explicit reflection on it. But what is most essential is first of all to have traversed the whole path once, so as, for one thing, to learn to wonder scientifically about the mystery of things and, for another, to banish all illusions, which settle down and nest with particular stubbornness precisely in philosophy.There is no such thing as *the one* phenomenology, and if there could be such a thing it would never become anything like a philosophical technique. For implicit in the essential nature of all genuine method as a path toward the disclosure of objects is the tendency to order itself always toward that which it itself discloses. When a method is genuine and provides access to the objects, it is precisely then that the progress made by following it and the growing originality of the disclosure will cause the very method that was used to become necessarily obsolete. The only thing that is truly new in science and in philosophy is the genuine questioning and struggle with things which is at the service of this questioning." ―from_The Basic Problems of Phenomenology_”

“Only by intertwining these two perspectives, the biological and the phenomenological, can we gain a fuller understanding of the immanent purposiveness of the organism and the deep continuity of life and mind.”

“In philosophy, phenomenology is the study of the structures of experience and consciousness. Wine blind tasting is the best phenomenology, phenomenology par excellence, returning us from our heads into the world, and, at the same time, teaching us the methods of the mind.”

“Man must be an emptiness, a nothingness, which is not a pure nothingness (reines Nichts), but something that is to the extent that it annihilates Being, in order to realize itself at the expense of Being and to nihilate in being. Man is negating Action, which transforms given Being and, by transforming it, transforms itself. Man is what he is only to the extent that he becomes what he is; his true Being (Sein) is Becoming (Werden), Time, History; and he becomes, he is History only in and by Action that negates the given, the Action of Fighting and of Work — of the Work that finally produces the table on which Hegel writes his Phenomenology, and of the Fight that is finally that Battle at Jena whose sounds he hearts while writing the Phenomenology. And that is why, in answering the “What am I?” Hegel had to take account of both that table and those sounds.”

“Contrary to what phenomenology—which is always phenomenology of perception—has tried to make us believe, contrary to what our desire cannot fail to be tempted into believing, the thing itself always escapes.”

“Being, as the basic theme of philosophy, is no class or genus of entities; yet it pertains to every entity. Its 'universality' is to be sought higher up. Being and the structure of Being lie beyond every entity and every possible character which an entity may possess. *Being is a transcendens pure and simple*. And the transcendence of Dasein's Being is distinctive in that it implies the possibility and the necessity of the most radical *individuation*. Every disclosure of Being as the *transcendens* is *transcendental* knowledge. *Phenomenological truth (the disclosedness of Being) is veritas transcendentalis*.Ontology and phenomenology are not two distinct philosophical disciplines among others. These terms characterize philosophy itself with regard to its object and its way of treating that object. Philosophy is universal phenomenological ontology, and takes its departure from the hermeneutic of Dasein, which, as an analytic of *existence*, has made fast the guide-line for all philosophical inquiry at the point where it *arises* and to which it *returns*."―from_Being and Time_. Translated by John Macquarrie & Edward Robinson, p. 62”

“Our conduct of the ontological investigation in the first and second parts opens up for us at the same time a view of the way in which these phenomenological investigations proceed. This raises the question of the character of method in ontology. Thus we come to the third part of the course: the scientific method of ontology and the idea of phenomenology. The method of ontology, that is, of philosophy in general, is distinguished by the fact that ontology has nothing in common with any method of any of the other sciences, all of which as positive sciences deal with beings. On the other hand, it is precisely the analysis of the truth-character of Being which shows that Being also is, as it were, based in a being, namely, in the Dasein. Being is given only if the understanding of Being, hence the Dasein, exists. This being accordingly lays claim to a distinctive priority in ontological inquiry. It makes itself manifest in all discussions of the basic problems of ontology and above all in the fundamental question of the meaning of Being in general. The elaboration of this question and its answer requires a general analytic of the Dasein. Ontology has for its fundamental discipline the analytic of the Dasein. This implies at the same time that ontology cannot be established in a purely ontological manner. Its possibility is referred back to a being, that is, to something ontical―the Dasein. Ontology has an ontical foundation, a fact which is manifest over and over again in the history of philosophy down to the present. For example, it is expressed as early as Aristotle's dictum that the first science, the science of Being, is theology. As the work of the freedom of the human Dasein, the possibilities and destinies of philosophy are bound up with man's existence, and thus with temporality and with historicality, and indeed in a more original sense than is any other science. Consequently, in clarifying the scientific character of ontology, *the first task is the demonstration of its ontical foundation* and the characterisation of this foundation itself."―from_The Basic Problems of Phenomenology_”

“In provisionally characterizing the object which serves as the theme of our investigation (the Being of entities, or the meaning of Being in general), it seems that we have also delineated the method to be employed. The task of ontology is to explain Being itself and to make the Being of entities stand out in full relief. And the method of ontology remains questionable in the highest degree as long as we merely consult those ontologies which have come down to us historically, or other essays of that character. Since the term "ontology" is used in this investigation in a sense which is formally broad, any attempt to clarify the method of ontology by tracing its history is automatically ruled out. When, moreover, we use the term "ontology," we are not talking about some definite philosophical discipline standing in interconnection with the others. Here one does not have to measure up to the tasks of some discipline that has been presented beforehand; on the contrary, only in terms of the objective necessities of definite questions and the kind of treatment which the 'things themselves' require, can one develop such a discipline. With the question of the meaning of Being, our investigation comes up against the fundamental question of philosophy. This is one that must be treated *phenomenologically*. Thus our treatise does not subscribe to a 'standpoint' or represent any special 'direction'; for phenomenology is nothing of either sort, nor can it become so as long as it understands itself. The expression 'phenomenology' signifies primarily a *methodological conception*. This expression does not characterize the what of the objects of philosophical research as subject-matter, but rather the *how* of that research. The more genuinely a methodological concept is worked out and the more comprehensively it determines the principles on which a science is to be conducted, all the more primordially is it rooted in the way we come to terms with the things themselves, and the farther is it removed from what we call "technical devices," though there are many such devices even in the theoretical disciplines. Thus the term 'phenomenology' expresses a maxim which can be formulated as 'To the things themselves!' It is opposed to all free-floating constructions and accidental findings; it is opposed to taking over any conceptions which only seem to have been demonstrated; it is opposed to those pseudo-questions which parade themselves as 'problems', often for generations at a time. Yet this maxim, one may rejoin, is abundantly self-evident, and it expresses, moreover, the underlying principle of any scientific knowledge whatsoever. Why should anything so self-evident be taken up explicitly in giving a title to a branch of research? In point of fact, the issue here is a kind of 'self-evidence' which we should like to bring closer to us, so far as it is important to do so in casting light upon the procedure of our treatise. We shall expound only the preliminary conception [Vorbegriff] of phenomenology. This expression has two components: "phenomenon" and "logos." Both of these go back to terms from the Greek: φαινόμενον and λόγος. Taken superficially, the term "phenomenology" is formed like "theology," "biology," "sociology"―names which may be translated as "science of God," "science of life," "science of society." This would make phenomenology the *science of phenomena*. We shall set forth the preliminary conception of phenomenology by characterizing what one has in mind in the term's two components, 'phenomenon' and 'logos', and by establishing the meaning of the name in which these are *put together*. The history of the word itself, which presumably arose in the Wolffian school, is here of no significance."―from_Being and Time_. Translated by John Macquarrie & Edward Robinson, pp. 49-51”