TY - GEN UR - http://lib.ugent.be/catalog/pug01:1258446 ID - pug01:1258446 LA - eng TI - Transcendentalism and original beginnings PY - 2011 SN - 9789400706231 PB - Dordrecht AU - De Preester, Helena LW01 001995349715 AU - Van de Vijver, Gertrudis LW01 000151481664 801000574276 0000-0002-4532-424X AU - Tymieniecka, Anna-Teresa editor AB - In "Sublime historical experience" (2005), Frank Ankersmit argues that the past originates from an experience of rupture. Such an experience of rupture separates the present from the past, and, at the same time, means the beginning of an effort to overcome the separation. Moreover, the experience is precognitive since it precedes (the possibility of) historical knowledge. As such, it is a condition of possibility for history. Ankersmit resists post-modern thinking about history, considered as too relativizing from the perspective of current philosophy of history. In his view, the focus on text and context, but also the emphasis on categories in transcendental thinking, result in a neglect of experience. Experience should be given its due, also in philosophy of history. Starting from the above challenge, the "original beginnings", which Husserl posits as meaning-origins of a particular history in The Origin of Geometry (cf. appendix 6 to The Crisis of European Sciences and Transcendental Phenomenology, 1970) are questioned from a transcendental perspective. More in particular, it will be investigated if these meaning-origins are to be grasped as structural and nachtraglich, in a Derridean style, or if they are to be considered as founding moments of experience, probably in a more Merleau-Pontian style. At stake is here the transcendental status of the first acquisition. Is the point from which a historical demarcation is being made, and thus also the meaning-origin itself, a matter of interpretation after the facts or is it the witness of a supposedly genuine experience? The differences between these two options are both subtle and crucial for transcendental thinking today. In the conclusions, we point to the importance of thinking the possibility of history in structural terms, and to different possible appreciations of the spiritual products of culture and more specifically, of works of art. ER -Download RIS file
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| 001 | 1258446 | ||
| 005 | 20180813140811.0 | ||
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| 024 | a 1854/LU-1258446 2 handle | ||
| 024 | a 10.1007/978-94-007-0624-8_22 2 doi | ||
| 040 | a UGent | ||
| 245 | a Transcendentalism and original beginnings | ||
| 260 | a Dordrecht, The Netherlands b Springer c 2011 | ||
| 520 | a In "Sublime historical experience" (2005), Frank Ankersmit argues that the past originates from an experience of rupture. Such an experience of rupture separates the present from the past, and, at the same time, means the beginning of an effort to overcome the separation. Moreover, the experience is precognitive since it precedes (the possibility of) historical knowledge. As such, it is a condition of possibility for history. Ankersmit resists post-modern thinking about history, considered as too relativizing from the perspective of current philosophy of history. In his view, the focus on text and context, but also the emphasis on categories in transcendental thinking, result in a neglect of experience. Experience should be given its due, also in philosophy of history. Starting from the above challenge, the "original beginnings", which Husserl posits as meaning-origins of a particular history in The Origin of Geometry (cf. appendix 6 to The Crisis of European Sciences and Transcendental Phenomenology, 1970) are questioned from a transcendental perspective. More in particular, it will be investigated if these meaning-origins are to be grasped as structural and nachtraglich, in a Derridean style, or if they are to be considered as founding moments of experience, probably in a more Merleau-Pontian style. At stake is here the transcendental status of the first acquisition. Is the point from which a historical demarcation is being made, and thus also the meaning-origin itself, a matter of interpretation after the facts or is it the witness of a supposedly genuine experience? The differences between these two options are both subtle and crucial for transcendental thinking today. In the conclusions, we point to the importance of thinking the possibility of history in structural terms, and to different possible appreciations of the spiritual products of culture and more specifically, of works of art. | ||
| 598 | a P1 | ||
| 700 | a De Preester, Helena u LW01 0 001995349715 0 801001409890 9 F8DD2970-F0ED-11E1-A9DE-61C894A0A6B4 | ||
| 700 | a Van de Vijver, Gertrudis u LW01 0 000151481664 0 801000574276 0 0000-0002-4532-424X 9 F426DD7C-F0ED-11E1-A9DE-61C894A0A6B4 | ||
| 700 | a Tymieniecka, Anna-Teresa e editor | ||
| 650 | a Philosophy and Religion | ||
| 773 | t 59th International Congress of Phenomenology, Transcendentalism Revisited g ANALECTA HUSSERLIANA. 2011. Springer. 108 p.307-322 q 108:<307 | ||
| 856 | 3 Full Text u https://biblio.ugent.be/publication/1258446/file/6753292 z [open] y 214178_1_En_22_Chapter_OnlinePDF.pdf | ||
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