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0 min readIntroduction
Edmund Husserl, considered the father of phenomenology, sought to establish philosophy as a rigorous science. Phenomenology, at its core, is the study of structures of consciousness as they appear to consciousness, without any assumptions about their existence. Husserl believed that traditional philosophical approaches were hampered by ‘natural attitude’ – a pre-reflective acceptance of the world as it appears. To overcome this, he developed the method of ‘bracketing’ (epoché), a crucial step towards accessing pure consciousness and uncovering the essential structures of experience. This method is central to understanding how Husserl aimed to move beyond subjective opinions and arrive at universal truths about consciousness.
Understanding Husserl’s Phenomenology
Husserl’s phenomenology isn’t simply about describing experiences; it’s about describing the *structures* of experience. He argued that our everyday experience is filled with presuppositions about the existence of the external world. These presuppositions, while practical for navigating life, obscure the pure phenomena – the way things appear *to* consciousness. To study consciousness scientifically, these presuppositions must be set aside.
The Epoché: Bracketing the Natural Attitude
The ‘epoché,’ often translated as ‘bracketing,’ is the methodological process of suspending judgment about the existence of the external world. It doesn’t deny the existence of the world, but rather refrains from making any assertions about it. It’s a deliberate act of ‘putting out of play’ all assumptions about the world’s reality. This is achieved through a series of steps:
- First-Order Bracketing: Suspending belief in the existence of the physical world. This is the initial step, acknowledging that our usual way of perceiving things is based on assumptions.
- Second-Order Bracketing: Suspending belief in the existence of psychological explanations for our experiences. Even explanations about our own minds can be presuppositions that hinder pure phenomenological observation.
- Third-Order Bracketing: Suspending belief in the validity of even phenomenological methods themselves. This is a more radical step, acknowledging the possibility that even the method of bracketing might be a construct of consciousness.
Significance of Bracketing
Bracketing is significant for several reasons:
- Access to Pure Consciousness: By suspending the ‘natural attitude,’ bracketing allows access to ‘transcendental consciousness’ – the pure, pre-reflective awareness that is the foundation of all experience.
- Revealing Essences (Eidos): Once freed from presuppositions, the phenomenologist can focus on the ‘whatness’ of phenomena – their essential structures or ‘eidos.’ For example, bracketing our assumptions about a specific chair allows us to grasp the *essence* of ‘chairness’ – what makes a chair a chair, regardless of its specific material or style.
- Overcoming Subjectivity: While seemingly subjective, bracketing aims to achieve intersubjective validity. By following the method rigorously, different phenomenologists should arrive at the same essential structures of experience.
- Foundation for Rigorous Philosophy: Husserl believed bracketing provided the necessary foundation for a truly rigorous and scientific philosophy, free from the biases of natural assumptions.
Challenges and Criticisms
Despite its importance, bracketing is not without its challenges. Critics argue that it’s impossible to completely eliminate all presuppositions, and that even the act of bracketing itself is a presupposition. However, Husserl maintained that the goal isn’t perfect elimination, but a continuous striving towards reducing the influence of the natural attitude.
Conclusion
In conclusion, bracketing is a foundational methodological tool in Husserlian phenomenology. It’s the deliberate suspension of judgment about the existence of the external world, enabling access to pure consciousness and the discovery of essential structures of experience. While challenging to implement perfectly, bracketing remains a crucial step in Husserl’s attempt to establish philosophy as a rigorous science, grounded in the careful description of phenomena as they appear to consciousness. Its significance lies in its potential to overcome subjectivity and reveal the universal structures underlying our experience.
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