By Jan Patočka
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Extra info for An Introduction to Husserl's Phenomenology
But why does he make these distinctions, particularly the one between the absolute flow and the immanent temporal unities it constitutes? What do the distinctions tell us about the nature of time-consciousness, and what roles do they play in our conscious lives generally? I will sketch out a possible reply to these questions in the present section, and then in subsequent sections draw out some implications of the notion of the absolute flow. It should be noted at the outset, however, that the levels are not simply dimensions of time-consciousness.
Eventually, nothing would be left of an original self-consciousness of the originary process. Alternative determinations of the originary process are possible but again face all the difficulties connected with the possibility of the awareness of the originary process and the threat of an infinite regress. In the Bernau Manuscripts, Husserl’s work on these matters cleared at least two different paths. A first path leads him again into the vicinity of Brentano’s well-known model of inner consciousness, for which he 14 rudolf bernet had, despite severe criticism, already shown much sympathy in his earlier texts.
The relevant investigations revolve particularly around the question of an egoic temporalization of events and the becoming-temporal of the pure ego itself, and also around the relation between the hyletic temporality of the originary stream and the temporal lived-experiences accomplished or undergone by an active or passive ego. However, the inclusion of the (still “static”) transcendental phenomenology of Ideas is not the most decisive advance the Bernau Manuscripts make beyond the earlier time-texts; it is rather the newly introduced and consistently developed transition to a “genetic” phenomenology.
An Introduction to Husserl's Phenomenology by Jan Patočka