PRESENTATION TOPIC:

TYPES OF PHENOMENOLOGY
Transcendental constitutive phenomenology
Naturalistic constitutive phenomenology
Existential phenomenology
Generative historicist phenomenology
Genetic phenomenology
Hermeneutical phenomenology
Realistic phenomenology
Transcendental constitutive
phenomenology
(1) Transcendental constitutive
phenomenology studies how objects are
constituted in pure or transcendental
consciousness, setting aside questions of
any relation to the natural world around
us..
Naturalistic constitutive
phenomenology
(2) Naturalistic constitutive phenomenology
studies how consciousness constitutes or
takes things in the world of nature,
assuming with the natural attitude that
consciousness is part of nature
Existential phenomenology
(3) Existential phenomenology studies
concrete human existence, including our
experience of free choice or action in
concrete situations.
Generative historicist
phenomenology
(4) Generative historicist phenomenology
studies how meaning, as found in our
experience, is generated in historical
processes of collective experience over time.

Genetic phenomenology
(5) Genetic phenomenology studies the
genesis of meanings of things within one's
own stream of experience.
Transcendental phenomenology after the
Ideen (1913)

Some years after the publication of the Logical
Investigations, Husserl made some key
elaborations that led him to the distinction
between the act of consciousness (noesis) and the
phenomena at which it is directed (the noemata).
"noetic" refers to the intentional act of
consciousness (believing, willing, etc.)
"noematic" refers to the object or content
(noema), which appears in the noetic acts (the
believed, wanted, hated, and loved ...).

Transcendental phenomenology
after the I deen (1913)

What we observe is not the object as it is in
itself, but how it is given in the intentional
acts. Knowledge of essences would only be
possible by "bracketing" all assumptions
about the existence of an external world and
the inessential (subjective) aspects of how
the object is concretely given to us. This
procedure Husserl called epoch.

Transcendental phenomenology after
the Ideen (1913)
Husserl in a later period concentrated more
on the ideal, essential structures of
consciousness. As he wanted to exclude any
hypothesis on the existence of external
objects, he introduced the method of
phenomenological reduction to eliminate
them. What was left over was the pure
transcendental ego, as opposed to the
concrete empirical ego
Transcendental phenomenology
is the study of the essential structures that
are left in pure consciousness: This amounts
in practice to the study of the noemata and
the relations among them. The philosopher
Theodor Adorno criticised Husserl's concept
of phenomenological epistemology in his
metacritique Against Epistemology, which is
anti-foundationalist in its stance.
Transcendental phenomenologists include Oskar Becker,
Aron Gurwitsch, and Alfred Schutz.
Realist phenomenology
Realistic phenomenology emphasizes the search for
the universal essences of various sorts of matters,
including human actions, motives, and selves. Within
this tendency, Adolf Reinach added philosophy of law
to the phenomenological agenda; Max Scheler added
ethics, value theory, religion, and philosophical
anthropology; Edith Stein added philosophy of the
human sciences and has been recently recognized for
work on gender; and Roman Ingarden added
aesthetics, architecture, music, literature, and film.
This tendency flourished in Germany through the
1920s, but also continues today
Constitutive phenomenologys
founding text is Husserls ["Ideas"] of 1913. This
work extends Husserls scope to include philosophy
of the natural sciences, which has been continued in
later generations by Oskar Becker, Aron Gurwitsch,
and Elisabeth Strker, but it is chiefly devoted to
reflections on phenomenological method, above all
the method of transcendental phenomenological
epoch and reduction.
This procedure involves suspending acceptance of
the pregiven status of conscious life as something
that exists in the world and is performed in order to
secure an ultimate intersubjective grounding for the
world and the positive sciences of it. Use of this
method places constitutive phenomenology in the
modern tradition that goes back at least to Kant, and
also characterizes the rest of Husserls work

Existential phenomenology
differs from transcendental phenomenology by its
rejection of the transcendental ego. Merleau-
Ponty objects to the ego's transcendence of the
world, which for Husserl leaves the world spread
out and completely transparent before the
conscious. Heidegger thinks of a conscious being as
always already in the world. Transcendence is
maintained in existential phenomenology to the
extent that the method of phenomenology must
take a presuppositionless starting point -
transcending claims about the world arising from,
for example, natural or scientific attitudes or
theories of the ontological nature of the world.

Existential phenomenology
is often traced back to Martin Heideggers [Being and
Time] of 1927, the project of which was actually to
use an analysis of human being as a means to a
fundamental ontology that went beyond the regional
ontologies described by Husserl.
Hannah Arendt seems to have been the first
existential phenomenologist after Heidegger. It is also
arguable that existentialist phenomenology appeared
in Japan with Miki Kyoshi and Kuki Shuzous early
work in the late twenties. However, this third aspect
and phase in the tradition of the movement took
place chiefly in France. The early Emmanuel Levinas
interpreted Husserl and Heidegger together and
helped introduce phenomenology into France. This
period included Gabriel Marcel and was led in the
1940s and 1950s by Simone de Beauvoir, Maurice
Merleau-Ponty, and Jean-Paul Sartre.




This third tendency is concerned with topics
such as action, conflict, desire, finitude,
oppression, and death. Arendt contributed
to political theory and the problematics of
ethnicity, Beauvoir raised the issue of gender
and old age, Merleau-Ponty creatively
continued the appropriation of Gestalt
psychology in his descriptions of perception
and the lived body, and Sartre focused on
freedom and literature