The immaterial told me that I was indeed an occidental, a right-thinking Christian who believes in the 'Resurrection of the flesh'. A whole phenomenology then appeared, but a phenomenology without ideas, or rather without any of the systems of official conventions. What appeared was distinct from form and became Immediacy. 'The mark of the immediate' - that was what I needed.
Here we are at the very core of the thesis we wish to defend in the present essay: reverie is under the sign of the anima. When the reverie is truly profound, the being who comes to dream within us is our anima. For a philosopher who takes his inspiration from phenomenology, a reverie on reverie is very exactly a phenomenology of the anima, and it is by coordinating reveries on reverie that he hopes to constitute a "Poetics of reverie". In other words, the poetics of reverie is a poetics of the anima.
Man must be an emptiness, a nothingness, which is not a pure nothingness (reines Nichts), but something that is to the extent that it annihilates Being, in order to realize itself at the expense of Being and to nihilate in being. Man is negating Action, which transforms given Being and, by transforming it, transforms itself. Man is what he is only to the extent that he becomes what he is; his true Being (Sein) is Becoming (Werden), Time, History; and he becomes, he is History only in and by Action that negates the given, the Action of Fighting and of Work - of the Work that finally produces the table on which Hegel writes his Phenomenology, and of the Fight that is finally that Battle at Jena whose sounds he hearts while writing the Phenomenology. And that is why, in answering the 'What am I?' Hegel had to take account of both that table and those sounds.
The mystery of this courage of Bauer's is Hegel's Phenomenology. As Hegel here puts self-consciousness in the place of man, the most varied human reality appears only as a definite form, as a determination of self-consciousness. But a mere determination of self-consciousness is a 'pure category, ' a mere 'thought' which I can consequently also abolish in 'pure' thought and overcome through pure thought. In Hegel's Phenomenology the material, perceptible, objective bases of the various estranged forms of human self-consciousness are left as they are. Thus the whole destructive work results in the most conservative philosophy because it thinks it has overcome the objective world, the sensuously real world, by merely transforming it into a 'thing of thought' a mere determination of self-consciousness and can therefore dissolve its opponent, which has become ethereal, in the 'ether of pure thought.' Phenomenology is therefore quite logical when in the end it replaces human reality by 'Absolute Knowledge'-Knowledge, because this is the only mode of existence of self-consciousness, because self-consciousness is considered as the only mode of existence of man; absolute knowledge for the very reason that self-consciousness knows itself alone and is no more disturbed by any objective world. Hegel makes man the man of self-consciousness instead of making self-consciousness the self-consciousness of man, of real man, man living in a real objective world and determined by that world. He stands the world on its head and can therefore dissolve in the head all the limitations which naturally remain in existence for evil sensuousness, for real man. Besides, everything which betrays the limitations of general self-consciousness-all sensuousness, reality, individuality of men and of their world-necessarily rates for him as a limit. The whole of Phenomenology is intended to prove that self-consciousness is the only reality and all reality.
Classification is now a pejorative statement. You know, these classifiers look like "dumb fools." I'm a classifier. But I'd like to use a word that includes more than what people consider is encompassed by classification. It is more than that, and it's something which can be called phenomenology.
William Wilson Morgan
I am a spectator, so to speak, of the molecular whirlwind which men call individual life; I am conscious of an incessant metamorphosis, an irresistible movement of existence, which is going on within me -- and this phenomenology of myself serves as a window opened upon the mystery of the world.
Henri Frederic Amiel
For Merleau-Ponty, the phenomenology of the human body, the very phenomenon of the human body, is intimately linked to "the problems of painting": "Things have an internal equivalent in me; they arouse in me a carnal formula of their presence. Why shouldn't these [correspondences] in turn give rise to some [external] visible shape in which anyone else would recognize those motifs which support his own inspection of the world?" Painting brings forth a carnal visuality, an embodied and incarnate image, by establishing the internal equivalent ("in me") of the outside world, which is made of the "same stuff." I am an extension of the world, but the world extends, intensifies, forms a "line of intensity, " to use Gilles Deleuze's idiom, inside me. The world forms a "strange system of exchanges" with me; I am constituted in an exchange with the world. Painting makes this continuity visible, is itself the visualization of this continuity, of this blending of the inside and out. Images-"designs" and "paintings"-says Merleau-Ponty, are "the inside of the outside and the outside of the inside, which the duplicity of feeling makes possible and without which we would never understand the quasi presence and imminent visibility which make up the whole problem of the imaginary.
Akira Mizuta Lippit
76. David Hume - Treatise on Human Nature; Essays Moral and Political; An Enquiry Concerning Human Understanding 77. Jean-Jacques Rousseau - On the Origin of Inequality; On the Political Economy; Emile - or, On Education, The Social Contract 78. Laurence Sterne - Tristram Shandy; A Sentimental Journey through France and Italy 79. Adam Smith - The Theory of Moral Sentiments; The Wealth of Nations 80. Immanuel Kant - Critique of Pure Reason; Fundamental Principles of the Metaphysics of Morals; Critique of Practical Reason; The Science of Right; Critique of Judgment; Perpetual Peace 81. Edward Gibbon - The Decline and Fall of the Roman Empire; Autobiography 82. James Boswell - Journal; Life of Samuel Johnson, Ll.D. 83. Antoine Laurent Lavoisier - Traite e‰lementaire de Chimie (Elements of Chemistry) 84. Alexander Hamilton, John Jay, and James Madison - Federalist Papers 85. Jeremy Bentham - Introduction to the Principles of Morals and Legislation; Theory of Fictions 86. Johann Wolfgang von Goethe - Faust; Poetry and Truth 87. Jean Baptiste Joseph Fourier - Analytical Theory of Heat 88. Georg Wilhelm Friedrich Hegel - Phenomenology of Spirit; Philosophy of Right; Lectures on the Philosophy of History 89. William Wordsworth - Poems 90. Samuel Taylor Coleridge - Poems; Biographia Literaria 91. Jane Austen - Pride and Prejudice; Emma 92. Carl von Clausewitz - On War 93. Stendhal - The Red and the Black; The Charterhouse of Parma; On Love 94. Lord Byron - Don Juan 95. Arthur Schopenhauer - Studies in Pessimism 96. Michael Faraday - Chemical History of a Candle; Experimental Researches in Electricity 97. Charles Lyell - Principles of Geology 98. Auguste Comte - The Positive Philosophy 99. Honore de Balzac - Pe¨re Goriot; Eugenie Grandet 100. Ralph Waldo Emerson - Representative Men; Essays; Journal 101. Nathaniel Hawthorne - The Scarlet Letter 102. Alexis de Tocqueville - Democracy in America 103. John Stuart Mill - A System of Logic; On Liberty; Representative Government; Utilitarianism; The Subjection of Women; Autobiography 104. Charles Darwin - The Origin of Species; The Descent of Man; Autobiography 105. Charles Dickens - Pickwick Papers; David Copperfield; Hard Times 106. Claude Bernard - Introduction to the Study of Experimental Medicine 107. Henry David Thoreau - Civil Disobedience; Walden 108. Karl Marx - Capital; Communist Manifesto 109. George Eliot - Adam Bede; Middlemarch 110. Herman Melville - Moby-Dick; Billy Budd 111. Fyodor Dostoevsky - Crime and Punishment; The Idiot; The Brothers Karamazov 112. Gustave Flaubert - Madame Bovary; Three Stories 113. Henrik Ibsen - Plays 114. Leo Tolstoy - War and Peace; Anna Karenina; What is Art?; Twenty-Three Tales 115. Mark Twain - The Adventures of Huckleberry Finn; The Mysterious Stranger 116. William James - The Principles of Psychology; The Varieties of Religious Experience; Pragmatism; Essays in Radical Empiricism 117. Henry James - The American; The Ambassadors 118. Friedrich Wilhelm Nietzsche - Thus Spoke Zarathustra; Beyond Good and Evil; The Genealogy of Morals;The Will to Power 119. Jules Henri Poincare - Science and Hypothesis; Science and Method 120. Sigmund Freud - The Interpretation of Dreams; Introductory Lectures on Psychoanalysis; Civilization and Its Discontents; New Introductory Lectures on Psychoanalysis 121. George Bernard Shaw - Plays and Prefaces
Mortimer J. Adler