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By J. N. Mohanty (auth.), William McKenna, Robert M. Harlan, Laurence E. Winters (eds.)

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The examination of the fundamental concepts "existent" and "knowledge," the metaphysical dialogue of human spirit with itself. is not merely a critique of man's ordinary, everyday attitude towards the existent It is also a peculiar critique of the positive sciences, though not in the sense of an unwarranted interference with the process of theoretical research or even a presuming to give a priori guidance to the physicist or biologist. Rather, it is a critique of the unthematized presuppositions and foundations that precede the formulation of the respective positive sciences.

131. 23. L. Landgrehe. " In Del' Weg del' Phdnomenologie. 24. Cpo E. Husserl, Ideas. sect. 21 and 22. 25. Cpo F. lpectives. Essays in Honor of Herbert Spiegelberg (The Hague: Martinus Nijhoff. 1975); and J. Konig, Der Begri/f'der Intuition (Halle: Max Niemeyer, 1926). 26. Phdnomenologie und Geschichte, p. 32 ff. 27. M. Merieau-Ponty. Phenomenology of Perception, trans. C. Smith (New York: Humanities, 1962). Preface. 28. , p. xv. 29. Eley. \· des Apriori bei Edmund Husser! (The Hague: Martinus Nijhoff.

The uniqueness of phenomenology lies in the particular way in which it explicates the sense of the original presentation of the existent itself. " "Reason" is that way of knowingly orienting oneself towards the existent in which the existent genuinely shows itself, in which the existent appears as what it is itself. However, this setting forth of reason as original access to the existent was not a "dogmatic," prior decision about the nature of knowledge. Rather, it was a problematic projection, a "hypothesis," that was proven only by its ability to overcome the problem of being.

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