The "Cartesian Meditations" translation is based primarily on the printed text, edited by Professor S. Strasser and published in the first volume of Husserliana: Cartesianische Meditationen und Pariser Vorträge, ISBN 90-247-0214-3. Most of Husserl's emendations, as given in the Appendix to that volume, have been treated as if they were part of the text. The others have been translated in footnotes. Secondary consideration has been given to a typescript (cited as "Typescript C") on which Husserl wrote in 1933: "Cartes. Meditationen (...) / Originaltext 1929 / E. Husserl / für Dorion Cairns". Its use of emphasis and quotation marks conforms more closely to Husserl’s practice, as exemplified in works published during his lifetime. In this respect the translation usually follows Typescript C. Moreover, some of the variant readings n this typescript are preferable and have been used as the basis for the translation. Where that is the case, the published text is given or translated in a foornote. The published text and Typescript C have been compared with the French translation by Gabrielle Pfeiffer and Emmanuel Levinas (Paris, Armand Collin, 1931). The use of emphasis and quotation marks in the French translation corresponds more closely to that in Typescript C than to that in the published text. Often, where the wording of the published text and that of Typescript C differ, the French translation indicates that it was based on a text that corresponded more closely to one or the other – usually to Typescript C. In such cases the French translation has been quoted or cited in a foornote. (shrink)

This is an unusual volume. During his periods of study with Ed mund Husserl - first from I924 1. 0 I926, then from I93I to I932 - Dorion Cairns had become imnlensely impressed with the stri king philosophical quality of Husserl's conversations with his students and co-workers. Not unlike his daily writing (five to six hours a day was not uncommon, as Husserl reports herein, the nature of which was a continuous searching, reassessing, modi fying, advancing and even (...) rejecting of former views), Husserl's conversations, especially evidenced from Cairns's record, were remarkable for their depth and probing character. Because of this, and because of the importaIlt light they threw on Husserl's written and published works, Cairns had early resolved to set down in writing, as accurately as possible, the details of these conversations. Largely prompted by the questions and concerns of his students, including Cairns, the present Conversations (from the second period, I93I-I932, except for the initial conversation) provide a significant, intriguing, and always fascinating insight into both the issues which were prominent to Husserl at this time, and the way he had come to view the systematic and historical placement of his own earlier studies. Cairns had often insisted - principally in his remarkable lec 1 tures at the Graduate Faculty of the New School - that attaining a fair and accurate view of Husserl's enormously rich and complex 1 Cairns's lectures between 1956 and 1964 are especially important. (shrink)

The present volume containing the dissertation of Dorion Cairns is the first part of a comprehensive edition of the philosophical papers of one of the foremost disseminators and interpreters of Husserlian phenomenology in North-America. Based on his intimate knowledge of Husserl's published writings and unpublished manuscripts and on the many conversations and discussions he had with Husserl and Fink during his stay in Freiburg i. Br. in 1931-1932. Cairns's dissertation is a comprehensive exposition of the methodological foundations (...) and the concrete phenomenological analyses of Husserl's transcendental phenomenology. The lucidity and precision of Cairns's presentation is remarkable and demonstrates the secure grasp he had of Husserl's philosophical intentions and phenomenological distinctions. Starting from the phenomenological reduction and Husserl's Idea of Philosophy, Cairns proceeds with a detailed analysis of intentionality and the intentional structures of consciousness. In its scope and in the depth and nuance of its understanding, Cairns's dissertation belongs beside the writings on Husserl by Levinas and Fink from the same period."--Publisher's website. (shrink)

Cairns, D. My own life.--Chapman, H. The phenomenon of language.--Embree, L. E. An interpretation of the doctrine of the ego in Husserl's Ideen.--Farber, M. The philosophic impact of the facts themselves.--Gurwitsch, A. Perceptual coherence as the foundation of the judgment of prediction.--Hartshorne, C. Husserl and Whitehead on the concrete.--Jordan, R. W. Being and time: some aspects of the ego's involvement in his mental life.--Kersten, F. Husserl's doctrine of noesis-noema.--McGill, V. J. Evidence in Husserl's phenomenology.--Natanson, M. Crossing the Manhattan Bridge.--Spiegelberg, (...) H. Husserl's way into phenomenology for Americans: a letter and its sequel.--Zaner, R. M. The art of free phantasy in rigorous phenomenological science.--Cairns, D. An approach to Husserlian phenomenology.--Cairns, D. The ideality of verbal expressions.--Cairns, D. Perceiving, remembering, image-awareness, feigning awareness.--Bibliography of the writings of Dorion Cairns (p. [263]-264). (shrink)

Nine short manuscript fragments by Dorion Cairns, one of Husserl’s closest followers, are edited and presented here from Cairns’ Nachlass , which are held at the Center for Advanced Research on Phenomenology, Inc. at the University of Memphis. The fragments address aspects of method for phenomenological psychology, namely: the natural theoretical attitude, reflection, psychological epochē and reduction, eidetic and factual description, understanding, and intersubjective verification.

These components are distinguishable in verbal expressing: (1) the judging act, (2) the sense expressed by (3) the verbal expression, Which is embodied in (4) sounds/marks, And (5) the thing(s) which the expression is about. The essay focuses on verbal expressions showing that they are ideal individuals: they remain identifiably the same through variations in their embodiments. While real individuals "exemplify" universals, Verbal expressions are "embodied" by real sounds or marks. Expressions, Like melodies or folk dances, Combine ideality with mutability (...) (historical change): they are thus ideal individuals and neither "real" individuals nor ideal "universals". (shrink)

Individual traditions are prior to social or intersubjective traditions, but all tradition involves carrying over of doxic, axiotic, and volitional sense from the past to the present and future. Social tradition involves empathy and communication, while individual tradition is based chiefly on forms of experiencing.

"La significación filosófica fundamental de las Logische Untersunchungen de Husserl" El autor se enfrenta a la obra husserliana que ha sido caracterizada como el tratado filosófico del presente siglo que ha ejercido la mayor influencia en los pensadores posteriores. ¿Qué significa ser fenomenólogo desde la perspectiva de este legado? Husserl no asume ninguna creencia metafí­sica; no es un idealista aunque describa objetos referidos a la conciencia; no es realista aunque entienda a la naturaleza como algo independiente de esa misma conciencia. (...) Más bien, el fenomenólogo lleva una doble vida: por un lado, vive como un hombre en sus creencias cotidianas más o menos bien fundadas, al mismo tiempo que, como heredero de la tradición inagurada por Husserl, pone entre paréntesis esas mismas creencias para describirlas. "The fundamental philosophical significance of the Logische Untersunchungen by Husserl" The author faces the husserlian work that has been characterized as the philosophical treatise of the present century that has exercised the biggest influence in the later thinkers. What does mean to be a phenomenological thinker from the perspective of this legacy? Husserl doesn"™t assume any metaphysical belief; he is not an idealist although it describes objects referred to the conscience; he is not realistic although he understands the nature like something independent of that conscience. Rather, the phenomenological thinker takes a double life: at one hand, he lives more or less as a man in their daily beliefs well founded, at the same time that, as inheritor of the tradition openend up by Husserl, it puts among parenthesis those beliefs to describe them. (shrink)

The aim of the present paper is to advance some considerations on the question of animism from a phenomenological perspective. Firstly, we deal with the problems of the access to the phenomenon, and of its interpretation on the part of contemporary anthropology. Both problems are connected with the gap which seems to exist between so-called primitive, animistic societies, and so-called civilized, scientific cultures. Secondly, since Husserl does not devote specific analyses to this issue, we address Dorion Cairns’ methodology (...) and concrete investigations. Our major claim is that his reflections, largely inspired by Husserl’s notion of sense-transfer, may provide a better understanding of the gap mentioned above and perhaps a way to overcome it by disclosing a genetic common root not only of animistic and modern mentalities, but also of pantheism and theism. A final section is devoted to Husserl’s scattered considerations on the subject which might throw additional light on Cairns’ claims. (shrink)

In the first part of this Chapter there is a brief review of my personal experiences with Dorion Cairns, including how and why I came to become his Literary Executor. The Chapter then provides a focused overview of his philosophical life and central ideas, especially his life-long reflections centered on unraveling and developing appropriate language to express adequately and accurately the Husserlian conception of phenomenological method, especially evident, Cairns shows, in Husserl’s exploration of what, in his Logical (...) Investigations, he refers to what the “cautiously shrewd person” does when faced with what is believed to be showed turns out to reveal the basic features of that method. Our already acquired familiarity, in short, especially when matters are vitally important, provides the soundest clue to understanding what Husserl frequently called the fundamental principle of phenomenological method.In his other writings—most unpublished in his lifetime—Cairns similarly elucidate others of Husserl’s central ideas, and beyond that extends his carefully worked out reflections to other issues, including important concepts in ethics and value theory. Of equal importance, I think, are Cairns remarkable translations of Husserl’s at time quite difficult texts, making what would otherwise be inaccessible to us. (shrink)

En el presente artículo analizo la lectura que hace Dorion Cairns, probablemente el más cercano de los seguidores de Husserl, del libro de Ideen y pondré de relieve las críticas que mi maestro le hizo a lo que Husserl había considerado una especie de manual de su filosofía fenomenológica. Lo que sigue es un resumen del seminario de 1964, dedicado a las Ideas. Siguiendo la estructura del libro, Cairns hace las siguientes observaciones: consideraciones sobre la comprensión adecuada (...) del título del libro, reflexiones de Cairns sobre la relación entre la fenomenología trascendental y la psicología empírica y la relación entre lo eidético y lo trascendental. En tercer lugar, abordaré lo que probablemente sea la mayor diferencia entre la fenomenología de Cairns y las Ideas de Husserl, esto es, la importancia de la “preconstitución”, un rico sustrato de los actos o acciones humanas, la cual desemboca en una critiqua de la noción de la intencionalidad presente en Ideas, como objetivadora. Cairns rechaza también la distinción hyle/ morphé y la sustituye por una más fundamental, la de sentir y sensa. También considera los aspectos fundamentales del tiempo. En cuanto a la tercera parte de Ideas, Cairns pone de relieve algunas dificultadaes a la hora de clasificar los actos. Otro aspecto de la lectura de Ideas es la insistencia en analizar los componentes subjetivos o irracionales en la teoría de la práxis, valores y conocimiento.In this paper I shall analyse Dorion Cairns´s, arguably Husserl´s closest follower, reading of the Ideen and I will emphasize criticisms that my teacher had of what Husserl considered a sort of manual for his phenomenological philosophy. What follows is a summary of the seminar from 1964, devoted to the Ideas. Following the structure of the book, Cairns points out the following remarks: concerns about the proper understanding of the very title of the work, Cairn´s consideration of the relation of transcendental phenomenology to empirical psychology and the relation of the eidetic and the transcendental. In the third place, probably the biggest difference between Cairn´s phenomenology and Husserl´s Ideas, that is, the importance of the “preconstitution”, a rich substratum of human act or actions. This emphasis amounts to the critique of intentionality in Ideen as objectivating. Cairns also rejects the hylē/morphē distinction and substitutes it by a more fundamental one of sensing and sensa. He also considers some fundamental aspects of time. As to the third part of the Ideas, Cairns points out some difficulties in classification of acts. Other aspect of Cairn’s reading of Ideen is the insistence on analysing the subjective or irrational components in the theory of praxis, values and knowledge. (shrink)

In the present essay an attempt will be made at quickly reconstructing the debate between Dorion Cairns and the Munich phenomenologist Maximilian Beck, which bears on Husserl’s last published work, i.e., the Crisis of European Sciences and Transcendental Phenomenology. What is at stake is the value of Husserl’s phenomenology, with a focus upon the concepts of reason and rationality. As will be argued, the discussion between the two concerns the distinction, and relevant articulation, between what can be called (...) “transcendental” and “ontological” rationality respectively. In so doing, this paper aims at both interpreting a crucial moment in the history of 20th century phenomenology and bringing attention back to the life and work of Max Beck. (shrink)

Cairns presents a plausible two-part, step by step, approach seemingly developed in Husserl’s “workshop” to transcendental phenomenology that is independent of culture and history, refines a concept of knowledge and its references to worldly things, encounters a difficulty, and resolves it through recognition of a non-worldly apodictic core of consciousness distinct from being in the real temporal, spatial, and causal world.