The_Phenomenology_of_Habit
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The_Phenomenology_of_Habit
Moran Habit JBSPEdmund Husserl’s Phenomenology of Habituality and HabitusDermot MoranUniversity College Dublin forJournal of the British Society for P The_Phenomenology_of_HabitPhenomenology vol. 42 (2011).AbstractHabit is a key concept in Husserl’s genetic phenomenology. In this paper, I want to flesh out Husserl’s conception of habit (for which he employs a wide variety of terms including: Habitus, Habituahtat, Gewohnheit, das Habituelle, Habe, Besitz, Sine, Tradition) t The_Phenomenology_of_Habito illustrate the complexity, range and depth of the phenomenological treatment of habit. I shall show that Husserl was by no means offering a limitedThe_Phenomenology_of_Habit
Cartesian intellectualist explication of habitual action, rather he attempted to characterize and identify the working of habit across the full range Moran Habit JBSPEdmund Husserl’s Phenomenology of Habituality and HabitusDermot MoranUniversity College Dublin forJournal of the British Society for P The_Phenomenology_of_Habitolved at all levels in the constitution of meaningfulness (Sinnhaftigkeit), from the lowest level of passivity, through perceptual experience, to the formation of the ego itself, and outwards to the development of intersubjective society with its history and tradition, to include finally the whole s The_Phenomenology_of_Habitense of the harmonious course of worldly life. Though it is not always fully acknowledged. Husserl’s account deeply influenced Alfred Schutz, Martin HThe_Phenomenology_of_Habit
eidegger, and Maurice Merleau-Ponty. Finally, I shall show that Husserl’s account is much more complex and differentiated and less ‘subjective’ than PMoran Habit JBSPEdmund Husserl’s Phenomenology of Habituality and HabitusDermot MoranUniversity College Dublin forJournal of the British Society for P The_Phenomenology_of_HabitHabit JBSP7IntroductionThe concept of habit enfolds an enormous richness and diversity of meanings. According to Husserl, habit, along with association, memory; and so on, belongs to the very essence of the psychic (see Ideas II § 32)? Husserl even speaks of an overall genetic ‘phenomenology of habi The_Phenomenology_of_Habittualities’ ('Phanomenologie dor Habitualitaten' Hua XV xxxviii)? In this paper, as an initial attempt to explicate the complexity of phenomenologicalThe_Phenomenology_of_Habit
treatments of habit, I want to trace Husserl’s conception of habit as it emerged in his mature genetic phenomenology, in order to highlight his enormoMoran Habit JBSPEdmund Husserl’s Phenomenology of Habituality and HabitusDermot MoranUniversity College Dublin forJournal of the British Society for P The_Phenomenology_of_Habitabitual action (as commentators such as Bourdieu and Dreyfus have claimed), but attempted to characterize its complexity across the range of human individual, sub-personal, personal, social and collective experience. Habit, as we shall see, for Husserl, is intimately involved in the constitution of The_Phenomenology_of_Habitmeaningfulness (Husserl’s Sinnhaftigkeit) and forms of sense (Sinnesgestalten) at all levels, from the level of perceptual experience, through the forThe_Phenomenology_of_Habit
mation of the ego, to the development of society, history and tradition, indeed to our whole sense of the harmonious course of worldly life and to theMoran Habit JBSPEdmund Husserl’s Phenomenology of Habituality and HabitusDermot MoranUniversity College Dublin forJournal of the British Society for P The_Phenomenology_of_Habitego itself, as it unfolds as a concrete living and acting person in an intersubjective, cultural and historical world.Habit in the Contemporary Human Sciences: A Short SurveyThe concept of habit (Greek hexis; Latin habitus)3 has long been recognized by philosophers as playing a central role in human The_Phenomenology_of_Habit intentional practical activity, in thehttps://khothuvien.cori!Mccan Habit JBSP2acquisition and solidification of practical knowledge, and in the formThe_Phenomenology_of_Habit
ation of character and selfhood. Plato, in his Theaetetus (197a-b), invoking the image of captive birds in an aviary, discusses latent knowledge as a Moran Habit JBSPEdmund Husserl’s Phenomenology of Habituality and HabitusDermot MoranUniversity College Dublin forJournal of the British Society for P The_Phenomenology_of_Habit 1106b, considers disposition or habit (hexis, ethos) to be a key feature of moral action; habitual performing of good actions literally builds ‘character*.4 In the Eighteenth Century, habit was again a matter of discussion among the Scottish moralists (e.g. Hutcheson). In his Enquiry concerning Hum The_Phenomenology_of_Habitan Understanding (1748), for instance, David Hume argues that ‘Custom or Habit’ is a basic ‘principle of human nature’ that allows US to infer causalThe_Phenomenology_of_Habit
relations between events, where we perceive only contiguity, succession, constant conjunction, and so on.5 Hume writes:Custom, then, is the great guidMoran Habit JBSPEdmund Husserl’s Phenomenology of Habituality and HabitusDermot MoranUniversity College Dublin forJournal of the British Society for P The_Phenomenology_of_Habitwith those which have appeared in the past. Without the influence of custom, we should be entirely ignorant of every matter of fact beyond what is immediately present to the memory and senses. We should never know how to adjust means to ends, or to employ our natural powers in the production of any The_Phenomenology_of_Habiteffect. There would be an end at once of all action, as well as of the chief part of speculation.6Hume then gives habit an expended role beyond the suThe_Phenomenology_of_Habit
bject in that it is involved in the constitution of the world as meaningful (something which Husserl particularly applauds).https://khothuvien.cori!McMoran Habit JBSPEdmund Husserl’s Phenomenology of Habituality and HabitusDermot MoranUniversity College Dublin forJournal of the British Society for P The_Phenomenology_of_Habitfly-wheel of society, its most precious conservative agent’.8 Twentieth-century Anglophone philosophy has discussed habit under the title of ‘knowing how’, which Gilbert Ryle, for instance presented as a kind of ability, a complex of dispositions.' Others such as Polanyi or Fodor have preferred to s The_Phenomenology_of_Habitpeak in terms of ‘tacit knowledge’,10 whereas Bertrand Russell and others have spoken of ‘knowledge by acquaintance'. Unfortunately, standard accountsThe_Phenomenology_of_Habit
of habit in philosophy have traditionally ignored the contribution of Edmund Husserl.11Habit also became an important and recurrent theme in twentietMoran Habit JBSPEdmund Husserl’s Phenomenology of Habituality and HabitusDermot MoranUniversity College Dublin forJournal of the British Society for P The_Phenomenology_of_Habitcalls ‘habitus’ in a number of studies characterizing it as a set of ‘systems of durable transposable dispositions, structured structures predisposed to function as structuring structures ... principles that organize and generate practices and representation’,14 an 'acquired system of generative sch The_Phenomenology_of_Habitemes’. Bourdieu sees habitus as an overlooked structuring principle or force, which generates objectively real social distinctions not through deliberThe_Phenomenology_of_Habit
ate intervention of agents, but through a kind of dispersal. One can think, for instance, of the classifications that have appeared in record shops suMoran Habit JBSPEdmund Husserl’s Phenomenology of Habituality and HabitusDermot MoranUniversity College Dublin forJournal of the British Society for P The_Phenomenology_of_Habit, ‘indie’, ‘world music’ and so on. He has been criticized for over-emphasizing the objectivist side and underplaying the role of individual agency in the adoption and promulgation of habits.Mocan Habit JBSPIn fact, Bourdieu does explicitly acknowledge his debt to Husserl,1’ along with the contribut The_Phenomenology_of_Habition of Alfred Schutz, Max Weber, Marcel Mauss16, Lévi-Strauss, and Norbert Elias (who discussed psychic and social habitus in the evolution of EuropeaThe_Phenomenology_of_Habit
n manners1'), in a 2001 reply to critics, Bourdieu has claimed that his ‘aim [is] to integrate phenomenological analysis into a global approach of whiMoran Habit JBSPEdmund Husserl’s Phenomenology of Habituality and HabitusDermot MoranUniversity College Dublin forJournal of the British Society for P The_Phenomenology_of_Habitithin the domain of conscious subjectivity and for failing to give habit the status of practical knowledge19. More generally, Bourdieu believes phenomenology offers at best a ‘complicitous description’ of the life-world, i.e. a description of surface features that does not uncover the underlying str The_Phenomenology_of_Habituctures and forces at work. Thus he writes that the... prerequisite for a science of common sense representations which seeks to be more than a compliThe_Phenomenology_of_Habit
citous description is a science of the structures which govern both practices and the concomitant representations, (he latter being the principal obstMoran Habit JBSPEdmund Husserl’s Phenomenology of Habituality and HabitusDermot MoranUniversity College Dublin forJournal of the British Society for P The_Phenomenology_of_Habitf action and of the cognitive sciences, where it is often linked with a kind of skillful coping that does not need explicit conscious representation.21 The philosopher Hubert L. Dreyfus, for instance, draws liberally on Merleau-Ponty’s phenomenology of motor intentionality and Heidegger’s concept of The_Phenomenology_of_Habit everyday being-in-the-world to articulate a conception of everyday expertise, which prioritizes bodily response and claims to avoid a Cartesian intelThe_Phenomenology_of_Habit
lectualist and representationalist construal.22 Dreyfus has been drawn into a debate with John McDowell on precisely (he amount of conceptuality, deliGọi ngay
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