Professional Documents
Culture Documents
JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide
range of content in a trusted digital archive. We use information technology and tools to increase productivity and
facilitate new forms of scholarship. For more information about JSTOR, please contact support@jstor.org.
Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at
http://about.jstor.org/terms
This content downloaded from 46.5.0.93 on Tue, 12 Jun 2018 20:41:01 UTC
All use subject to http://about.jstor.org/terms
THE WORLD AS A PHENOMENOLOGICAL PROBLEM'
"World" seems to be one of our most familiar and readily
stood concepts. The term is used continually, in ordinary conversa-
tion and in a great variety of sciences, without any apparent need of
stating its exact meaning. The "world" of this or that animal spe-
cies, "the world of primitive man," the "worlds" peculiar to various
periods in history-all these "worlds" have been precisely analyzed.
But the scientific description of that which is "the world" for a par-
ticular species, or for a particular group of human beings, is not
equivalent to a philosophical clarification of the concept "world."
Indeed, such description already presupposes a certain acquaintance
with the concept.
This content downloaded from 46.5.0.93 on Tue, 12 Jun 2018 20:41:01 UTC
All use subject to http://about.jstor.org/terms
THE WORLD AS A PHENOMENOLOGICAL PROBLEM 39
"world" had not, at the time, become a theme in its own right. He
approached these inquiries in two different ways: first,'in the course of
detailed investigations undertaken to clarify the nature of perception;
second, in connection with the problem of the phenomenological re-
duction. In the latter context one also finds the motives that, in the
period beginning about 1920, led Husserl to probe ever more deeply
and minutely into the problem of the world.
Let us, for the present, confine our attention to the approach
first mentioned-which was also the earliest to bring to light certain
world-structures.
This content downloaded from 46.5.0.93 on Tue, 12 Jun 2018 20:41:01 UTC
All use subject to http://about.jstor.org/terms
40 PHILOSOPHY AND PHENOMENOLOGICAL RESEARCH
This content downloaded from 46.5.0.93 on Tue, 12 Jun 2018 20:41:01 UTC
All use subject to http://about.jstor.org/terms
THE WORLD AS A PHENOMENOLOGICAL PROBLEM 41
if we look and do not find the thing where we expected it, then we
find something else there; every "not" is a "not so but otherwise." The
process of conflict and negation may go on thus without limit, but
even if we ultimately see ourselves compelled to cancel whole sections
of our supposedly perceptual life-to regard them as illusory with re-
spect to their supposed validity-still everything else in our surround-
ing world remains as it was before. No matter how large the segments
that prove erroneous, there always remains a basis: ultimately and
underlying everything else, the basis which is our world. On that
basis not only every confirmed experience but also every negation,
indeed, every considering of anything as probable or possible, takes
place.
As a whole, our world, the world in which we find ourselves con-
sciously living, remains certain, no matter how many details become
doubtful or invalid. Only particular parts of it ever undergo the
correction, "not so but otherwise." This means that every particular
positing or negating presupposes a universal basis: belief in the world,
certainty of the world. Every positing is a positing and every can-
celling is a cancelling on this basis, which we can never disturb in the
natural attitude. Therefore, if the bracketing is to be really universal
and not limited to particular acts and their meant objects qua meant,
it must embrace this basis of all particular positings: "the general
thesis essential to the natural attitude" must be "put out of action."3
In this way, while developing the doctrine of the phenomenolog-
ical reduction, Husserl acquired an initial definition of the concept of
the world, a clarification owing to his insight into the horizon-struc-
ture of every experience. The world is the all-embracing doxic basis,
the total horizon that includes every particular positing. If, in these
analyses, Husserl was primarily concerned with acts of believing (acts
of doxic positing as existence-positing) and acts of perceiving
(as doxic, existence-positing acts of a lower level), the reason
is that, according to his conviction, existence-positing acts and
pecially acts of perceiving (in the sense of immediate aisthesis) are
fundamental to acts of every other kind. If anything is to be the
object of a valuing or of a practical action (a striving, goal-setting act
of willing), it must be-first and fundamentally-something perceiv-
ed. Acts of believing, acts in which being is posited with doxic cer-
tainty, found all other acts.4 It follows that, in being the basis of every
doxic positing, the world is, at the same time, the basis for all our atti-
tudes and acts of valuing or willing, which are built on our beliefs in
being, the acts in which being is posited. In brief, the world is the
3. Cf. Iden. ? 32. p. 56.
4. Cf. Erfahrung und Urtell, pp. 66ff.
This content downloaded from 46.5.0.93 on Tue, 12 Jun 2018 20:41:01 UTC
All use subject to http://about.jstor.org/terms
42 PHILOSOPHY AND PHENOMENOLOGICAL RESEARCH
This content downloaded from 46.5.0.93 on Tue, 12 Jun 2018 20:41:01 UTC
All use subject to http://about.jstor.org/terms
TH.E WORLD AS A PHENOMENOLOCICAL PROBLEM 43
This content downloaded from 46.5.0.93 on Tue, 12 Jun 2018 20:41:01 UTC
All use subject to http://about.jstor.org/terms
44 PHILOSOPHY AND PHENOMENOLOGICAL RESEARCH
This content downloaded from 46.5.0.93 on Tue, 12 Jun 2018 20:41:01 UTC
All use subject to http://about.jstor.org/terms
THE WORLD AS A PHENOMENOLOGICAL PROBLEM 45
First of all, with regard to the claim that the methods of exact
(mathematical) natural science give us access to a true, objective
reality behind the sensuously apparent world, Husserl had pointed
out earlier, in connection with certain epistemological deliberations,
the contradictions and pseudo-problems that result from interpreting
the methods of natural science in this way. Already in the Ideen, the
"impossibility of a world behind the world" is quite clearly stated:
It is always one and the same world that we are trying to grasp and
determine. Sometimes we can be satisfied with what is accessible in
sensuous experience; at other times, if the goals of knowledge and
the practices leading to them so require, we choose the path of
Imathematization." This is a special method, but its results always
lead back at last to the sensuously intuited world and find in it their
ultimate confirmation.
This content downloaded from 46.5.0.93 on Tue, 12 Jun 2018 20:41:01 UTC
All use subject to http://about.jstor.org/terms
46 PHILOSOPHY AND PHENOMENOLOGICAL RESEARCH
This content downloaded from 46.5.0.93 on Tue, 12 Jun 2018 20:41:01 UTC
All use subject to http://about.jstor.org/terms
THE WORLD AS A PHENOMENOLOGICAL PROBLEM 47
This content downloaded from 46.5.0.93 on Tue, 12 Jun 2018 20:41:01 UTC
All use subject to http://about.jstor.org/terms
48 PHILOSOPHY AND PHENOMENOLOGICAL RESEARCH
This content downloaded from 46.5.0.93 on Tue, 12 Jun 2018 20:41:01 UTC
All use subject to http://about.jstor.org/terms
THE WORLD AS A PHENOMENOLOGICAL PROBLEM 49
This content downloaded from 46.5.0.93 on Tue, 12 Jun 2018 20:41:01 UTC
All use subject to http://about.jstor.org/terms
so PHILOSOPHY AND PHENOMENOLOGICAL RESEARCH
But the multiplicity of actual and possible alien worlds is not all
that this total horizon of the world, as the universe, encompasses. In
our differentiated modern way of living, particular spheres of life
have acquired a certain independence and even the familiar world
This content downloaded from 46.5.0.93 on Tue, 12 Jun 2018 20:41:01 UTC
All use subject to http://about.jstor.org/terms
THE WORLD AS A PHENOMENOLOGICAL PROBLEM 5 1
The "idea" of the world that is to be acquired in this way is, like
all the above-indicated elaborations of structures belonging to "the"
8. Nachlassmanuskript A VII 1, 14f.
This content downloaded from 46.5.0.93 on Tue, 12 Jun 2018 20:41:01 UTC
All use subject to http://about.jstor.org/terms
52 PHILOSOPHY AND PHENOMENOLOGICAL RESEARCH
This content downloaded from 46.5.0.93 on Tue, 12 Jun 2018 20:41:01 UTC
All use subject to http://about.jstor.org/terms
THE WORLD AS A PHENOMENOLOGICAL PROBLEM 5 3
are set up, new insights won, new standards of action established. But
no matter how far we go-not only back into actual history and pre-
history but also in that free varying of the conditions of human ex-
istence which affords us a survey of the possible forms of living with
one another in a world-we still find communities living in a world.
It is essentially impossible to find men in any "pre-worldly" state,
because to be human, to be aware of oneself as a man and to exist as
a human self, is precisely to live on the basis of a world-at first quite
as a matter of course and without any cognizance of the fact; then,
perhaps, reflectively, with an awareness of the limits of that world,
an awareness of its horizontal character. The world has always been
there already, as a presupposition for the possibility of particular
experiences in it, a presupposition for anyone anywhere finding him-
self as a human being. And this having-already-been-there means, on
the other hand, that men have already been at work fashioning such
a world-horizon and have transmitted their awareness to those who
followed after. Accordingly, this possession of a world points to
previous subjective accomplishments. It does not mean simply that
something ready-given was there; rather, what is already there is there
precisely as what one has learned from others to apprehend. And
this continues to be the case, no matter how far back we inquire. Such
analyses are significant because they show, on the one hand, that any
surrounding world, with its form at any particular time, is functimn-
ally dependent on, and inseparable from, the community of men who
shape it, and, on the other hand, that intentional analysis is also a
method by which the historical development of surrounding worlds,
and of the communities of men living in them, can be understood
from the inside, as a subjectively produced result. Analysis of this sort
is what Dilthey envisaged when he required that the human-historical
world be comprehended as a tissue of effects (Wirkungszusammen-
hang); it is what he himself initiated at several points. Its goal is to
comprehend historical processes as completely human, and that means
comprehending them as processes that can, as it were, be relived from
the inside in other words, the goal is to acquire deeper knowledge
of the kind striven for in any cultural science, by an intentional
analysis of the essential structures of human world-shaping co6per-
ation.
This content downloaded from 46.5.0.93 on Tue, 12 Jun 2018 20:41:01 UTC
All use subject to http://about.jstor.org/terms
54 PHILOSOPHY AND PHENOMENOLOGICAL RESEARCH
This content downloaded from 46.5.0.93 on Tue, 12 Jun 2018 20:41:01 UTC
All use subject to http://about.jstor.org/terms
THE WORLD AS A PHENOMENOLOGICAL PROBLEM 5 5
a period when he did not yet possess the clues eventually unravelled
by his mundane-phenomenological analysis of the world. Thus his
initial constitutional analyses were guided by an as yet unclarified
awareness of world-structures, and this circumstance imposed limi-
tations that were only gradually, and perhaps never completely, over-
come. This meant that Husserl's early analyses were guided not by
such elaborated clues but by what is most immediately given in ex-
perience. And a world as a whole, as the horizon of every possible
particular experience-even though it be conceived as the above-men-
tioned "minimum" world of Nature, still in no way formed by men
but ready-given as a basis for all their deeds-is precisely not the
pre-given existent that lies most immediately at hand in experience.
As has been shown, no "world" is an immediate object of experience;
the eventual experiencing of a world is mediated and complicated in
many different ways. In our experiencing we are directed first of all
towards the particular existent, as given in perception. (As already
said, all other attitudes or acts are built on "perception," in the sense
of aisthesis.) Therefore, the particular object of perception and the
togetherness of perceivable things became the immediately available
clues for Husserl's constitutional analysis. They determined the path
that he followed beyond what is at first given immediately in natural
experience, as his inquiry penetrated gradually into the deeper layers
of constitutive accomplishment. For this very reason, the question
of the world in its above-formulated sense, as the total horizon of
experience and as something of which the community is conscious-
something that is pre-given as the basis for every communal accom-
plishment and yet is itself formed through communal accomplish-
ments-this question could not arise at the outset. In the constitu-
tional analyses that lie closest at hand, the world is encountered chiefly
in the guise of the immediate horizon of perception, the perceptual
situation, and Husserl did not go on immediately to raise the problem
of the world as a whole. Therefore the question of this horizon as
always already there, and the fact that these predelineations also are
products of subjective accomplishments, could not enter his field of
vision at the outset; subjectivity, as producing this horizon, could be
in no way comprehended forthwith.
This content downloaded from 46.5.0.93 on Tue, 12 Jun 2018 20:41:01 UTC
All use subject to http://about.jstor.org/terms
56 PHILOSOPHY AND PHENOMENOLOGICAL RESEARCH
This content downloaded from 46.5.0.93 on Tue, 12 Jun 2018 20:41:01 UTC
All use subject to http://about.jstor.org/terms
THE WoRiLD AS A PHENOMENOLOGICAL PROBLEM 57
This content downloaded from 46.5.0.93 on Tue, 12 Jun 2018 20:41:01 UTC
All use subject to http://about.jstor.org/terms
58 PHILOSOPHY AND PHENOMENOLOGICAL RESEARCH
general," assuming that the latter should still be called a type rather
than an a priori condition for the forming of any type. It is always
presupposed that, as a matter of fact, the passively pre-given "data"
are somehow united synthetically in a pole (which we subsequently
call an object) and, accordingly, that for every apprehending even
the first apprehending, guided by the poorest horizons-this at least
is pre-delineated as a horizon: intentional pole, "unity of a manifold."
This cannot itself be an acquired type; it is a necessary presupposition
for every intentional acquisition. Only when this predelineation is
also exhibited in its origin, as deriving from accomplishments on the
part of the transcendental ego-only then has the task been completed.
Only then can we say that the origin of the world as horizon has been
clarified, and that our transcendental constitutional analysis has fully
displayed the sense of the world as something fashioned in transcend-
ental subjectivity.
LUDWIG LANDGREBE.
This content downloaded from 46.5.0.93 on Tue, 12 Jun 2018 20:41:01 UTC
All use subject to http://about.jstor.org/terms