Husserl presents an excellent introduction to phenomenology and develops a new approach to looking at reality, and this is one way the book advanced my theoretical knowledge. Husserl meditations depict a huge influence of Leibniz’ Modadology because the Cartesian ego attains conversion into the monad (Husserl 68). Hence, this brings about an immediacy that exceeds the techno-scientific immediacy common in society. The book serves as a guide to learn diverse concepts without necessarily adopting a practical approach, and this is another way it improved my theoretical knowledge. For instance, transcendental idealism ushered phenomenology to a standoff, and so it turned out truly that all of Husserl’s supporters who deterred from his philosophy during the Cartesian Meditations.
After Husserl’s philosophy took an idealist turn, there was the need to radicalize phenomenology uniquely. In addition, the book advanced my theoretical knowledge of the rhetoric and philosophy of communication in terms of how it finds itself within a stalemate as far as thought is involved (Husserl 68). From the introductory parts of the book, it is evident that Husserl pursued to change Cartesian philosophy by merging its techniques with the ones of phenomenology. Hence, he failed to get away from the egoistic fate of his precursor.
The central question of scholarly inquiry guiding the book is that transcendental phenomenology is not informative than transcendental idealism. He points out the major problems surrounding phenomenology, such as genetic, static, reduction, and inter-subjectivity (Husserl 81). Based on the above central question and argument, Husserl’s philosophical work entails life-world, a phrase that denotes the concrete realism of people’s lived experience. This is in contrast to the clarification of that reality presented by scientists.
A good example of metaphor is portrayed in the Firth Meditation and explanation provided thereafter. Husserl alludes to inter-subjectivity and talks about the body (Leib) contrasted to another body (korper) of a different being. The actual connotation of subjectivity is not to be identified regarding a self- solicitous self (Husserl 83). Husserl affirmed that paying attention to the ego as a thoughtful thing deceit a person into approaching reality as mathematically linked and, therefore, deductively logical. This brings about the Cartesian metaphor, described using the tree of knowledge. In this case, philosophy plays the role of the trunk while all sciences are combined because they are all different outlets of the same trunk. My philosophical standpoint is that thoughts are constantly thoughts about something and every subjective practice contains its internal temporality. The combination of intellectual integrity and curiosity is essential in every aspect of life.
The relevance of this book to the communication classroom and the marketplace cannot be overlooked. From an application point of view, science wants to locate truth, which is appropriate for every person to keep evolving and changing without losing its meaning. This is truly helpful and relevant, especially in a communication classroom where the right protocol should be dealt with. Furthermore, since material reality goes beyond perception, the thought of consciousness should entail the central scope of active mindfulness, which is highly required in the classroom setting.
Based on the book, the Fifth Meditation emerges from the urge to overcome solipsism objection that appears to intimidate the concept of the ego expounded via the initial four Meditations (Husserl 86). In real life scenario, it implies that such an overcome turns out into reality when the conceptual and terminological shift from the thought. In terms of application, the knowledge of a thing cannot be detached from its being, and therefore, key emphasis should be given to consciousness in doing different activities.
Work Cited
Husserl, Edmund. Cartesian Meditations: An Introduction to Phenomenology. Martinus Nijhoff Publishers, 1982.