Zur Roman Ingardens Auffassung der ontischen Fundamente der Verantwortung: Die Verantwortung als Fundament der Ontologie?Journal: Horizon. Studies in Phenomenology (Vol.9, No. 2)
Publication Date: 2020-12-30
Authors : Tomas Sodeika;
Page : 601-618
Keywords : Roman Ingarden; responsibility; phenomenology; ontology; responsibility;
The Polish phenomenologist Roman Ingarden gained recognition primarily due to his research on aesthetics. However, he considered the ontology to be the main area of his philosophical interests. At the beginning of his scientific career, Ingarden realized that he could not agree with his teacher Edmund Husserl, who considered phenomenology as a transcendental philosophy. From Ingarden's point of view, the fallacy of this approach lies in the fact that it leads to metaphysical idealism and makes it impossible to grasp the difference between real-life objects and intentional objects, i.e. objects generated by pure consciousness. In his main work Controversy over the Existence of the World (Der Streit um die Existenz der Welt), Ingarden tried to identify the difference between the ontological structures of real and intentional objects, expecting in this way to uphold the legitimacy of a realistic point of view and to prove that the real world is not a product of pure consciousness, but exists independently of him. Nevertheless, the result achieved by using the existential and formal ontological analysis of the a priori structures of various objects turned out to be insufficient to refute Husserl's transcendental idealism. The article focuses on the last lifetime publication of Ingarden—his book On Responsibility. Its Ontic Foundations (Über die Verantwortung. Ihre ontischen Fundamente) published in 1970. Since this work is devoted to the study of the phenomenon of responsibility, it may seem that here we are dealing primarily with research on ethics. The article attempts to show that the book can be read as an ontological study that continues the “debate about the existence of the world,” i.e. as an attempt to prove the reality of the world. However, this proof is no longer based on an analysis of the a priori structures of various objects, but on a direct experience of responsibility.
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