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By Edmund Husserl

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The "Cartesian Meditations" translation relies totally on the broadcast textual content, edited by way of Professor S. Strasser and released within the first quantity of Husserliana: Cartesianische Meditationen und Pariser Vorträge, ISBN 90-247-0214-3. so much of Husserl's emendations, as given within the Appendix to that quantity, were handled as though they have been a part of the textual content. The others were translated in footnotes.

Secondary attention 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 citation marks conforms extra heavily to Husserl’s perform, as exemplified in works released in the course of his lifetime. during this appreciate the interpretation often follows Typescript C. furthermore, a number of the variation readings n this typescript are best and feature been used because the foundation for the interpretation. the place that's the case, the printed textual content is given or translated in a foornote.

The released textual content and Typescript C were in comparison with the French translation through Gabrielle Pfeiffer and Emmanuel Levinas (Paris, Armand Collin, 1931). using emphasis and citation marks within the French translation corresponds extra heavily to that during Typescript C than to that during the broadcast textual content. usually, the place the wording of the printed textual content and that of Typescript C fluctuate, the French translation shows that it used to be in keeping with a textual content that corresponded extra heavily to 1 or the opposite – often to Typescript C. In such instances the French translation has been quoted or pointed out in a foornote.

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Sample text

In the one case we have data that belonging to the world, which is presupposed as existing is to say, data taken as psychic components of a man. In the other case the parallel data, with their like contents, are not taken in this manner, because the whole world, when one is in the phenomenological attitude, is not accepted as actuality, but only as an actuality-phenomenon. If this psychologistic confusion is avoided, there remains another point of decisive importance (which moreover, with a corresponding change of attitude, is decisive also, in the realm of natural experience, for a genuine psychology of consciousness) It must not be overlooked that epocb6 with respect to all worldly .

Following: In advance, as though this 1 ' descriptive theory of consciousness begins radically, it has before no such data and wholes, except perhaps as prejudices. Its it beginning logical l is the pure and, so to speak, experience, which still now must be made dumb psycho- to utter its own 1 Reading "psychologische" instead of "psychische" (psychic), as in both the published text and typescript C. SECOND MEDITATION 39 The truly first utterance, however, for example: "I the Cartesian utterance of the ego cogito this "I a certain house' remember or commotion perceive sense with no adulteration.

On the contra- gain possession of something by it and what we (or, to speak more precisely, what I, the one who is meditating) acquire by it is my pure living, with all the pure subjective processes ry we ; this up, and everything meant in them, purely as meant them: the universe of "phenomena" in the (particular and making in 1 The phrase "the world" supplied in accordance with Typescript C. Author's marginal note: Background, habitual accepting, etc.. do not seem to be taken into consideration.

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