Intuition, Presentation, Time

The first part of the detailed discussion of “evidence” in Husserl’s passive synthesis lectures expands on his previous remarks about the interrelations between present intuitions and “presentifications” of what he calls “empty” intentions, which seem to be those pertaining to things that are non-present, but somehow relevant to what is present. It somewhat clarifies what he means by intuition; begins to develop important ideas about the role of time in the synthesis of experience that have some analogy to similar themes in Kant; and introduces Husserl’s reinterpretation of association, which will probably turn out to be the centerpiece of these lectures overall.

There seems to be a two-sided character to Husserl’s development here. On the one hand, he starts with a strong bias in favor of presence and immediacy. On the other, he quickly and repeatedly points out that every present intuition “points beyond its own content” by means of a related horizon of “empty” intentions of contents that are not directly present, but are implied in or by what is directly present. It is this latter aspect that I find especially interesting.

Another term he uses, which seems to subsume both present intuitions and “presentifications”, is “presentation”. Husserl says “Thus there are intuitive presentations of something present that are surely not perceptions of that present something” (Analyses Concerning Passive and Active Synthesis,┬áp. 110), and these are the presentifications of empty intentions, as in memory and expectation. The suggestion seems to be that no presentation is self-sufficient; as was said above about present intuitions, every presentation also intrinsically points beyond itself. This I would wholeheartedly endorse.

I note here that Husserl says we have intuitive presentifications of memories and expectations that are not themselves present intuitions. I think the idea is that these are synthetically joined together with present intuitions that point to them, and this is what explains the “intuitive but not intuition” status he attributes to them. So far at least, I am not aware that Kant ever spoke of concrete memories or expectations as “intuitive”. Kant did say that general intuitions of space and time are presupposed by our intuitions of the sensible manifold.

Does Husserl think we have intuitions of objects? Does Kant? I think that in both cases, positive answers involve equivocation on what an “object” is. We saw that Husserl speaks of loosely of “objects given to consciousness” by the senses, and refers to an object “in the flesh” that we always have, before quickly pointing out that what we definitely have in the flesh is highly indeterminate. Similarly, I see commentators on Kant sometimes referring to objects being “given” in intuition, but only in an indeterminate way.

It has been pointed out that German has two words that get translated as “object”: the cognate Objekt, and Gegenstand, which literally means “something standing against”. The “standing against” one seems well suited to the indeterminate case, and this would be helpful in resolving this kind of ambiguity about objects.

I think that at least in the context of Kant, it would be wrong to say that intuition gives us proper objects, because I don’t think we have a proper object in Kant until a concept (a universal) is applied. What Kantian intuition gives us is a raw manifold of particulars that can potentially be discriminated into proper objects once concepts are applied.

Husserl says, “[W]hat is past extends unaltered into the future in the manner of an object for consciousness. This future proceeds from the reproduced past and does so in such a way that this future is at the same time co-present, relative to our current perceptual present to which these things here in our current perceptual field belong…. Obviously, expectations are not always like this, merely extending the perceptual moment continuously into the future. Something unknown, something singular never yet experienced can also be fore-seen, like an event that is indeed expected, but yet is singularly new” (p. 111).

“The problem of evidence led us back to the distinctive syntheses of coinciding that forms identities, namely to such syntheses in which intuitions and empty presentations (or intuitions and intuitions) are synthetically united, but whereby empty presentations and their fulfillment once again play an essential role” (ibid).

Here we have the vital point that identities of things are not given to us; as we experience them, they are results of passive synthesis.

“[T]he primary task becomes elucidating the founding level of the passive syntheses of ‘verification’ lying at the basis of all active verification. To do this, however, one must gain deeper insights into the structures of the intuitions and empty presentations that may be functional here…. We will be led to insights into the most universal lawful regularities of essences, to the most universal lawful regularities of structure concerning the unity of transcendental inner life, but also to the most universal lawful regularities of genesis” (p. 112).

“In all of this we find internal structural intertwinings…. Only when we understand them in their structural interrelatedness can we also understand how they function in synthetic interrelatedness, including here, as well, how they can function as confirming or confirmed” (pp. 112-113).

Again, every presentation points beyond itself.

“[I]n the synthesis, we gain an evidence-consciousness, a consciousness that exactly the same [object] that was meant in an empty manner is there in intuition in a genuine way, as the same [object] actually presented…. This is certainly the first aspect of the fundamental lawfulness of the constitution of original time-consciousness: that every lived-experience, speaking most basically, every Now-phase that arises in a primordially impressional manner is continually modified in retention” (p. 114, brackets in original).

Now we have explicit mention of the “constitution of original time-consciousness”. This was an extraordinary idea of Kant that Husserl took up, that our experience of time itself is not something given to us, but is the product of a passive synthesis.

“In our analysis of perception, which was in this regard an analysis of the temporal modes of givenness, we have already touched upon the essentially new role of protentions over against the role of retentions. The rubric, protention, designates the second aspect of genetic primordial lawfulness that strictly governs the life of consciousness as the time-constituting unitary stream” (p. 115).

“In spite of its pure passivity, we spoke of protention as an expectation, with the colorful image of the present meeting the future with open arms. Accordingly, we already speak this way in pure passivity, which is to say, even prior to [actively] grasping and viewing the perceptual object. We did not use such expressions, and we could not use such expressions with respect to retention. In this connection, there is a difference in the way protention and retention function in mindful perception, when we take note [of something] and grasp it. We are mindfully directed, purely and simply, toward the present object, toward the ever new Now that emerges as fulfilling the expectation; and in and through it, it is directed further toward the approaching object. Mindful perceiving follows the protentional continuity. The directedness-ahead, which already lies in passive perception itself, becomes patent in mindful perceiving. On the other hand, there is however not a directedness in the retentional continuity; there is not a directedness that would follow the trail of pasts being pushed back further and further” (p. 116).

This assymmetry between protention and retention tracks with the distinction that we experience time as moving continuously forward, but never backward.

“In order to clarify all this it will do us well initially to go beyond protentions as intentions of expectation, and to draw upon other empty presentations that are structurally related to them, and that are at the same time different from all mere retentions. We have in mind making co-present, memories of the present as forms of intuitive presentations, alongside memories of the past and memories of the future” (pp. 116-117).

He doesn’t explain the reference to “memories of the future”. I can only suppose that what is meant is something like a reproduction of an expectation.

“If we now consider the genetically more original modes of making co-present, then at issue, e.g., for every perceptual object, are its entire horizons that are constitutive of it, horizons that belong immediately to it…. We recognize this peculiar feature with respect to all such presentations: that they exist with other presentations in a synthetic nexus of a special kind, namely, in a synthetic nexus that lies entirely outside of the genre of identifying syntheses or syntheses of coinciding” (p. 117).

He speaks of horizons and pointings-beyond as constitituting the object. They are not some sort of optional decorations that we could choose to ignore, and still have the object. This is vitally important.

“If, from the very beginning, we remain focused most simply on the realm that already has our exclusive interest now, the realm of passive presentations as the material for passively emerging syntheses, then we will be concerned generally speaking with such syntheses in which a presentation points beyond itself to another presentation. The latter gains a new inner character that it otherwise could not have. It is the character of the specific ‘intention’, that is, of teleological directedness, of being-intended, of meantness” (p. 118).

Here we have a genesis in passive synthesis of the famous Husserlian intentionality.

“For want of terms at our disposal, we will avail ourselves of the apposition, ‘passive’, passive intention. And from here on we will speak only of passively intending presentations. At the outset we also want to name the synthesis in which this intention arises: associative synthesis” (pp. 118-119).

I am not greatly enamored of this use of “passive” for something that is really only relatively more passive than something else, but for this exposition I’ll continue following Husserl and use it. I prefer “preconscious”.

We’ll hear much more about the associative synthesis associated with directedness and intentionality later on. For now, it’s worth remarking that its very characterization as a form of synthesis separates it from the more common psycho-physical causal notion of association.

“Indeed, even retentions, those emerging originally, synthetically cohere with one another and with the primordial impression, but this synthesis proper to original time-consciousness is not a synthesis of association; retentions do not arise through an associative awakening directed backward from the impression, and thus, they do not have in themselves a directedness radiating out from there toward the emptily presented past” (p. 119).

Here we have a sharp distinction between the synthesis responsible for our experience of the flow of time and the associative synthesis that generates intentionality.

“I said that retentions, as they arise in their originality, have no intentional character. This does not rule out that in certain circumstances and in their own way they can assume this intentional character later…. Now, how does a retention get this oriented structure? By a subsequent association, of course” (p. 120).

The Future and the Past

Practical interpretation is simultaneously forward- and backward-looking, as Ricoeur, Brandom, and Pippin have emphasized. Not only is the future not predetermined; for practical purposes, neither is the meaning of the past. The present is not a point, but a zone in which an incompletely determined past and an incompletely determined future overlap and fuse. (See Narrated Time; Hegel’s Ethical Innovation; Hegel on Willing.)

Personhood

We intuitively grasp a kind of unity of each human person, but have no special, privileged mode of knowledge of persons as individuals. Common sense tends to be rather dogmatic, and glosses over many distinctions in such matters. Plato compared the soul to a city, a sort of community of thoughts and desires — a kind of unity to be sure, but a relatively weak one. In Kantian terms, human persons seem to be distinguished from everything else by somehow being the nexus of combination of otherwise very distinct empirical and transcendental domains.

Considerations of change over time further complicate the picture, but may also provide a kind of guiding thread. A factual “me” is mainly a retrospective construction. A normative “I” on the other hand has both retrospective and prospective aspects. Brandom’s and Pippin’s readings of Hegel emphasize that we should think of agency and acts as always comprising both a partially constituted, retrospectively constructed past and a yet-to-be-determined future. Ricoeur has developed a temporally extended, retrospective and prospective notion of self as an ethical aim or promise rather than an existing actuality. Such an aim or promise, it seems to me, can have a much stronger unity than we could legitimately claim as an existing actuality.

Rather than conflating the empirical and transcendental, as in the Latin medieval notion of an “intellectual soul” — or inflating a notion of empirical self to fill the whole space of subjectivity, in the common modern way — we can tie the unification of empirical and transcendental elements to that prospective aim or promise, without asserting it in the present. (See also Empirical-Transcendental Doublet?; Two Kinds of Character; Narrated Time; Hegel’s Ethical Innovation; Hegel on Willing.)

Echoes of the Deed

“The kinds of doings [Hegel] is principally interested in are processes rather than events: writing a book, building a house, learning a trade, diagnosing or treating a disease” (A Spirit of Trust, p. 733). Not only that, such doings implicitly include future consequences that are not yet determined. Because of this, their evaluation and place in a normative synthesis may change over time. (The “echo” metaphor of this post’s title should not be taken too literally. I mean something related but relatively independent that happens later, may not have been expected, and possibly could not have been expected.)

Unlike mathematical provability or statically definable structures, what not only looks but (as a result of an enormous process of mutual recognition) genuinely is normatively correct or incorrect or good or bad as of one moment is not guaranteed to remain so as further consequences play out. In this sense, as long as there is a future, no deed and no story will ever be complete, or even necessarily have a predictable ending.

The future may move us to reinterpret the past, and this is as it should be. It gives cause for hope that situations beyond our control can always be better, and that we can play a role in making them so — that how we respond to them matters.