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In a very different style, in clear analytical prose, in the text of alecture course called The Basic Problems of Phenomenology(1927), Heidegger traced the question of the meaning of being fromAristotle through many other thinkers into the issues ofphenomenology. Our understanding of beings and their being comesultimately through phenomenology. Here the connection with classicalissues of ontology is more apparent, and consonant with Husserl’svision in the Logical Investigations (an early source ofinspiration for Heidegger). One of Heidegger’s most innovative ideaswas his conception of the “ground” of being, looking tomodes of being more fundamental than the things around us (from treesto hammers). Heidegger questioned the contemporary concern withtechnology, and his writing might suggest that our scientific theoriesare historical artifacts that we use in technological practice, ratherthan systems of ideal truth (as Husserl had held). Our deepunderstanding of being, in our own case, comes rather fromphenomenology, Heidegger held.

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The preparation of these pages was influenced to some degree by a particular "Philosophy of History" as suggested by this quote from the famous Essay "History" by Ralph Waldo Emerson:-

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Phenomenology is the study of structures of consciousness asexperienced from the first-person point of view. The central structureof an experience is its intentionality, its being directed towardsomething, as it is an experience of or about some object. Anexperience is directed toward an object by virtue of its content ormeaning (which represents the object) together with appropriateenabling conditions.

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The analysis of consciousness and intentionality is central tophenomenology as appraised above, and Searle’s theory of intentionalityreads like a modernized version of Husserl’s. (Contemporary logicaltheory takes the form of stating truth conditions for propositions, andSearle characterizes a mental state’s intentionality by specifying its“satisfaction conditions”). However, there is an importantdifference in background theory. For Searle explicitly assumes thebasic worldview of natural science, holding that consciousness is partof nature. But Husserl explicitly brackets that assumption, and laterphenomenologists—including Heidegger, Sartre, Merleau-Ponty—seem to seek a certain sanctuary for phenomenology beyond thenatural sciences. And yet phenomenology itself should be largelyneutral about further theories of how experience arises, notably frombrain activity.

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In its root meaning, then, phenomenology is the study ofphenomena: literally, appearances as opposed to reality. Thisancient distinction launched philosophy as we emerged from Plato’scave. Yet the discipline of phenomenology did not blossom until the20th century and remains poorly understood in many circles ofcontemporary philosophy. What is that discipline? How did philosophymove from a root concept of phenomena to the discipline ofphenomenology?

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The scope of Phenomenology of Perception is characteristicof the breadth of classical phenomenology, not least becauseMerleau-Ponty drew (with generosity) on Husserl, Heidegger, and Sartrewhile fashioning his own innovative vision of phenomenology. Hisphenomenology addressed the role of attention in the phenomenal field,the experience of the body, the spatiality of the body, the motility ofthe body, the body in sexual being and in speech, other selves,temporality, and the character of freedom so important in Frenchexistentialism. Near the end of a chapter on the cogito (Descartes’ “Ithink, therefore I am”), Merleau-Ponty succinctly captures hisembodied, existential form of phenomenology, writing:

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John Locke (Internet Encyclopedia of Philosophy)

This division of labor in the theory of mind can be seen as anextension of Brentano’s original distinction between descriptive andgenetic psychology. Phenomenology offers descriptive analyses of mentalphenomena, while neuroscience (and wider biology and ultimatelyphysics) offers models of explanation of what causes or gives rise tomental phenomena. Cultural theory offers analyses of social activitiesand their impact on experience, including ways language shapes ourthought, emotion, and motivation. And ontology frames all these resultswithin a basic scheme of the structure of the world, including our ownminds.