By Maurice Alexander Natanson
How does literature light up the best way we are living? Maurice Natanson, a famous champion of phenomenology, attracts upon this method's certain energy to teach how fiction can spotlight elements of expertise which are regularly left unexamined. by means of exploring the constitution of the typical international, Natanson unearths the "uncanny" that lies on the middle of the normal. Phenomenology--which comprises the wondering of that which we frequently take for granted--is for Natanson the essence of philosophy.
Drawing upon his philosophical predecessors Edmund Husserl, Alfred Schutz, and Jean-Paul Sartre, Natanson paves his personal manner with tales and examples that themselves endure witness to how phenomenology happens in literature. In contemplating such works as Samuel Beckett's watching for Godot , Thomas Mann's The Magic Mountain , and Franz Kafka's The Metamorphosis , Natanson exhibits how literature opens us to the area of danger and the way metaphor deals philosophical energy once we take into consideration freedom and change.
This e-book, written through one of many 20th century's prime phenomenologists, will curiosity scholars in philosophy and in literature. they'll worth the paintings relatively for its rationalization of recommendations and phrases that often emerge within the modern highbrow weather.
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Extra resources for The Erotic Bird
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.