Towards a dialethic theory of time-consciousness

Huang, Di

doi:10.1007/s11097-021-09787-2

Cited by 2 publications

(2 citation statements)

References 26 publications

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“…This challenge can potentially be addressed by invoking the notion of passivity, which can be referred to as "…a primordial regularity of sense-genesis in which the ego does not participate; it characterizes a pre-reflective dimension of the experience of pre-givenness of objectlike formations; a dimension that is founding for activity" (Husserl, 2001, p. xliii). As was elucidated in the first part of our article, extensionalists (Almäng, 2021;Huang, 2022) view time-consciousness as a component of objective or cosmic time. In contrast, Husserl, through the phenomenological epoché, disputes this and asserts that the subjective experience of time is fundamentally grounded in absolute prereflective inner time-consciousness.…”

Section: Passivity and Inner Time-consciousnessmentioning

confidence: 81%

The Interpretation of Husserl’s Time-Consciousness in the Reconstruction of the Concept of Anthropic Time. Part Two

Khanzhy,

Lyashenko

2023

AMPR

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Section: Passivity and Inner Time-consciousnessmentioning

confidence: 81%

The Interpretation of Husserl’s Time-Consciousness in the Reconstruction of the Concept of Anthropic Time. Part Two

Khanzhy,

Lyashenko

2023

AMPR

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“…Nevertheless, aside from these obviously externalistic approaches, the phenomenology of time-consciousness as an internal time-consciousness remains a hotly debated area where can be delineated several main models. These are the so-called retentional and extensional models (compare with intentional and extensional models D. Huang (2022), or retentional, extensional, and cinematic models by M. Dorato and M. Wittmann (2020)) which consider the particular structure of the temporality of consciousness, focusing mainly on the structure and nature of the so-called 'specious present'. If we distinguish between objective (not necessarily physical or cosmic time) and subjective (not necessarily psychological) time-modes, then extensionalists would suggest that a subjective time-mode is grounded (or must be explained) or based on the objective time-mode (Almäng, 2021;Dainton, , 2011.…”

Section: Overviewmentioning

confidence: 99%

The Interpretation of Husserl’s Time-Consciousness in the Reconstruction of the Concept of Anthropic Time. Part One

Khanzhy

Lyashenko

2023

AMPR

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The purpose of the article is to comprehend the Husserlian model of constituting temporal modes through the ability of intentional "retentional-protentional" consciousness, as well as to clarify the possibility of interpreting its positions in the reconstruction of the concept of anthropic time. Theoretical basis. The theoretical framework of the research includes: 1) the interpretation of the phenomenological reflection of "time-consciousness" by E. Husserl in the context of solving the problem of phased-differentiation of this form of temporality; 2) the concept of anthropic time (V. Khanzhy). Originality. For the first time in research literature, the possibilities of applying the ideas of Husserl to the reconstruction of the concept of anthropic time are considered through the interpretation of the phenomenological solution to the problem of temporality, proposed and specified in Husserl’s "time-consciousness" concept. Conclusions. The comprehension of the Husserlian model of intentionality of consciousness through the "grasping-from-now" and the constitution of phases of phenomenological time through the component of "exiting-from-now" showed that solving the problem of phased-differentiation of phenomenological time leads to the observation of the impossibility of isolating the modes of past, present, and future as self-sufficient and unconditional. More accurate indications, based on the constitutive intentionality of consciousness on the "grasping-from-now" phases of time (as conventional), are as follows: a) the abilities of retention and recollection are the foundation for the constitution of the past and its connections to the present; b) the perception establishes the basis for the phase of the present itself; c) the possibilities of protention and anticipation (as forms of imagination) constitute the future and its connections to the present. By the concept of retention, Husserl fixes a certain primary memory (the present "now" of a past interval), which enables retaining the past in the present. The category of recollection or secondary memory is used by the philosopher to refer to the self-sufficient reproduction of past experiences (without being joined to present perception). The fundamental difference between recollection and retention is that the former re-presents a temporal interval, grasping its content and reproducing it as it was in the past, while in the latter, the perceived duration is presented as a fragment of time that has just passed. According to the German philosopher, the "grasping" of the present phase is performed by perception. Through the constitutive intentionality of consciousness, perception synthesizes the results of primary-actual activity and retentional holding of duration. The second part of the article will present solutions to the following research tasks: 1) analysis of the possibilities of protention and anticipation in constituting the future and its connections with the present; 2) understanding the possibility of using interpreted forms of Husser’s ideas in reconstructing the concept of anthropic time.

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Towards a dialethic theory of time-consciousness

Cited by 2 publications

References 26 publications

The Interpretation of Husserl’s Time-Consciousness in the Reconstruction of the Concept of Anthropic Time. Part Two

The Interpretation of Husserl’s Time-Consciousness in the Reconstruction of the Concept of Anthropic Time. Part Two

The Interpretation of Husserl’s Time-Consciousness in the Reconstruction of the Concept of Anthropic Time. Part One

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