By Marie-Luise Kalsi Schubert
16. the final material of Husserl's Phenomenology forty five 17. common Thesis and Epoche forty six 18. Doubt forty seven 19. Hyle and Noema forty eight forty nine BIBLIOGRAPHY TRANSLATION OF SELECI'ED TEXTS observed within the FOOTNOTES fifty one creation part I PREFACE Meinong was once one of many nice philosophers who stand initially of Analytic Philosophy and Phenomenology. He used to be a latest of Husserl, Frege, Mach, and Russell who have been both initially or physicists, other than Meinong. Meinong used to be a historian mathematicians and continually a thinker who grew to become more and more drawn to experi psychological psychology, below the impression of Franz Brentano. He, as each one of his contemporaries, built his personal philosophy. It grew, in a profound style, right into a very wealthy realism which was once, interestingly enoug- in line with a staunch empirical angle. Of a majority of these philosophers, Meinong and Husserl have been so much heavily linked: either one of them have been scholars of Brentano and dealt, each one. together with his personal philosophical instruments, with a similar material, shows and their gadgets. Meinong involved himself, in brief serious notes, with Husserl's phenomenology, that's, the 1st quantity of rules . . . which used to be trans 1 lated by way of W. R. Boyce Gibson. The final component to this creation should be dedicated to Meinong's feedback of Husserl. it's performed within the final part simply because a few of Meinong's idea is presupposed for the knowledge of his critique of Husserl.
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Extra info for Alexius Meinong: On Objects of Higher Order and Husserl’s Phenomenology
He gave up the expression "immanent object" because he thought that it was misleading and indicating a psychic object which it was not, in his opinion. Meinong simply accepted what he could not avoid on the basis of his philosophy. He gave it place and some sort of status. In spite of his attempts he could not avoid the dichotomy between content and something which is presented by a content and is not identical with or part of a content, in internal perception. I have spoken, here, primarily of ideas and pseudo-objecta, moreover of intuitive ideas and their pseudo-objecta.
II 138 if, 264 if. Meinong on HusserI211 f, 228, 229 f, 231 f, 237, 238 f, Ges. Abh. I 179 ("Ub. Begr. u. Eigenschaft der Empfindung"), this vol. 163 f. , are statements of existence and, thus, empirical. We see that his basic position is quite opposite to Husserl's. 4 The largest part of the theory of knowledge is apriori, even for Meinong, but he is very critical of Husserl's apriori or eidetic proceedings, as we shall see. Before we concern ourselves with Meinong's criticism of Husserl's apriori proceedings, his own conception of the apriori must be at least superficially explained.
The object of the idea which is part of the external perception may exist. The objectum of the internal perception - which corresponds to the objectum of the external perception - does not exist but merely pseudo-exists "in" or for ideas. The theory of pseudo-existence and pseudo-objects is indeed hard to accept, and one wishes Meinong could have done without it. But he could not as we will see, at the end of this Introduction. , which corresp:ond directly to the content of the internal presenting experiences.