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something that first and foremost precisely does not show itself, something
that, in contrast to what first and foremost shows itself, is hidden, but is
at the same time something that essentially belongs to that which first and
foremost shows itself, and belongs to it in such a way as to constitute its
meaning and ground. (SZ 35)
categorial intuition
As he himself tells it, Heidegger was fascinated early on by the the-
ory and practice of phenomenological seeing, particularly as Husserl
describes it in the Sixth of the Logical Investigations. Husserl’s early
magnum opus seemed to emanate a “magic,” a “spell” that cap-
tivated the young Heidegger, owing in part to its promise to offer
insights into intentionality by carving a middle way between logic
and psychology, between the purely formal and the empirically con-
crete (GA 14 81–6; TB 74–8).
But Husserl felt he could justify his own intuitive claims about
intentionality only by showing intuition itself to be a legitimate
source of philosophical evidence, capable of delivering general, intel-
ligible contents, not just brute particulars. He therefore insisted that
we enjoy not just sensuous, but also categorial, or logically struc-
tured, intuitions. We see objects (such as dogs) and their properties
(such as black), but we also see – and not just in a metaphorical sense –
that the dog is (or is not) black. Similarly, without having to see the
pen and see the paper (in two distinct acts of seeing), we see the pen
and the paper together on the desk; we literally see their conjunc-
tion or togetherness. So too, we see that if the glass falls, then the
wine will spill onto the carpet, or that either the glass will not fall
or the wine will spill.15 According to Husserl, that is, we have con-
crete intuitions satisfying or fulfilling anticipations whose contents
The more decisively this insight became clear to me, the more pressing
became the question, Whence and how is it determined what is to be experi-
enced as “the thing itself” (die Sache selbst) in accordance with the principle
The thesis that all cognition has its goal in “intuition” has the temporal
meaning that all cognition is a making present (Gegenwärtigen). Whether
every science, or even philosophical thought, aims at a making present shall
remain undecided here. Husserl uses the expression “making present” to
characterize sense perception. . . . It was no doubt the intentional analysis of
perception and intuition in general that suggested this “temporal” charac-
terization of the phenomenon. The following division will show that and
how the intentionality of “consciousness” is grounded in the ecstatic tem-
porality of Dasein. (SZ 363n)
being drawn from consciousness and from the entity intended by this
term?” (GA 20 142; HCT 103). No. Instead, he maintains, Husserl
has taken them over as part and parcel of a Cartesian notion of “abso-
lute science,” a methodical procedure meant to yield fully objective
knowledge of the mind, bearing no trace of contextual relativity or
interpretive indeterminacy.
To begin with, Husserl’s concept of “immanence” simply means
the inclusion or inherence of one thing inside another. It describes a
relation among things, but says nothing about what kinds of things
they are. It describes entities in relation to one another, but not in
their mode of being as such, that is, not as entities: “This relation
is characterized as a real [being-]in-one-another, but nothing at all
is said about the being of this being-in-one-another, about realness
(Reellität), about entities as a whole in this region. A relation of being
among entities, not being as such, is defined here” (GA 20 142; HCT
103).
Similarly, the “absolute givenness” of consciousness merely
describes the relation of one experience to another within the same
immanent phenomenal domain, but says nothing about the mode of
being of those experiences as such:
All this says is that one experience affords complete and trans-
parent access to another. It does not tell us what consciousness
is, that is, how it is intelligible to us in the first place. Third, to
say that consciousness is itself “absolute” or self-sufficient is to
agree with Descartes that it presupposes nothing with respect to the
world beyond it. Indeed, in his description of consciousness Husserl
appeals explicitly to Descartes’s definition of substance as that which
depends on no other thing for its own existence: “Immanent being is
therefore indubitably absolute being,” Husserl writes, “in the sense
that by essential necessity immanent being nulla ‘re’ indiget ad
existendum” (Id I 92). Consequently, “while the being of conscious-
ness . . . would indeed necessarily be modified by an annihilation of
the world of physical things, its own existence would not be touched”
This third determination – absolute being – is once again not one that defines
entities themselves in their being, but one that grasps the region of con-
sciousness in the order of constitution and grants it a formal priority in
that order before everything objective. This determination and conception
of consciousness is at the same time the point where idealism and the ideal-
istic problematic, more precisely idealism in the sense of neo-Kantianism,
enter into phenomenology. Accordingly, this determination of being is also
not an original one. (GA 20 145; HCT 105–6)
Husserl’s primary question is simply not concerned with the character of the
being of consciousness, instead he is led by the following concern: How can
consciousness become the possible object of an absolute science? The pri-
mary concern guiding him is the idea of an absolute science. This idea, that
consciousness should be the region of an absolute science, is not simply
invented, rather it is the idea that has occupied modern philosophy since
Descartes. The elaboration of pure consciousness as the thematic field of
phenomenology is not derived phenomenologically by going back to the
things themselves, but by going back to a traditional idea of philosophy. For
this reason, none of the defined characteristics put forward as determina-
tions of the being of experiences is primordial . . . . the four characteristics of
being that are given for consciousness are not derived from consciousness
itself. (GA 20 147; HCT 107)
notes
1. Letter to Ernst Laslowski, January 1916. Quoted in Hugo Ott, Martin
Heidegger: A Political Life. trans. A. Blunden (New York: Basic Books,
1993), p. 90.
2. Letter to Löwith, 20 February 1923. Quoted in Husserl, Psychologi-
cal and Transcendental Phenomenology and the Confrontation with
Heidegger (1927–1931), ed. and trans. T. Sheehan and R. E. Palmer
(Dordrecht: Kluwer, 1997), p. 17.