By James Howe
Whilst the fantastic Karlovsky involves city, Harold the puppy, Chester the cat, and Howie the dachshund dog imagine the magician's rabbit seems to be suspiciously like Bunnicula, the vampire rabbit. via the writer of Creepy-Crawly Birthday.
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No problem. The elephant on display is intended as real, his swaying trunk is intended as swaying. Whether artifice has rendered the “apparently” real elephant “seemingly” real, what is intended as real cannot (apart from verbal exchanges) be undone evidentially. If I am the world and if that world is hell, then I am scorched apodictically. We are not in the sweet by-andby but in the wretched now: the incandescent present. Did the elephant vanish, disintegrate before the audience into nothingness?
To play with implications of the terms for a moment: the noema is the morphé of the noesis; the noesis is the sense of the morphé. Intentionality is a flow, a river in which consciousness is immersed, making it unnecessary to say that one can “step” into the river; one is the river. Appeals to Husserl’s writing may be at best dubious aids to clarity, but we may as well fire the gun: The concept of intentionality, apprehended in its undetermined range, as we have apprehended it, is a wholly indispensable fundamental concept which is the starting point at the beginning of phenomenology.
Our perception of the P H EN O M EN O L O G Y I N L I T E R AT U R E I 17 world can be relied on, acted upon, insisted on if necessary. Things, in this view, are realities and not appearances of some “in-itself ” nature. What we are given in the perceptual reality of everyday life is unconcealed legitimacy. The deep believing in the givenness of our world as true (at least until counter-evidence offers itself) is the unshakable foundation of our lives in social reality. Schutz makes this point in especially original terms: Phenomenology has taught us the concept of phenomenological epoché, the suspension of our belief in the reality of the world as a device to overcome the natural attitude by radicalizing the Cartesian method of philosophical doubt.