Get Free Ebook The Old Man of Lochnagar

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The Old Man of Lochnagar

Get Free Ebook The Old Man of Lochnagar

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Product details

Grade Level: 3 - 4

Hardcover: 46 pages

Publisher: Farrar Straus & Giroux; First American Edition edition (November 1, 1980)

Language: English

ISBN-10: 0374356130

ISBN-13: 978-0374356132

Package Dimensions:

10.2 x 8.1 x 0.6 inches

Shipping Weight: 13.6 ounces

Average Customer Review:

3.8 out of 5 stars

10 customer reviews

Amazon Best Sellers Rank:

#518,338 in Books (See Top 100 in Books)

Awesome and surprising little book. No one would have guessed that H.M. The Prince of Wales, aka Charles, was capable of such creativity, at moments almost irreverent anf extremely funny. Be prepared for a good laugh with this book. Too bad this is his only book penned in this stile. A must in my humble opinion in every library.

Must have to be Scottish to like it.

I lost my original copy and have been looking for a replacement for quite some time. I didn't think I would find it so easily.

I have started reading this to my son. It is such a good childrens book. It is a fun way to bring some of my culture to my son

What a pleasant story to read to children.

sweet little book'

The Idea of Phenomenology is Volume VIII of the recent Husserl's Collected Works Series published by Kluwer. This small text consists of five short lectures (and some immediate post-lecture reflections) given by Husserl in 1907. These lectures represent the first public exposition of his phenomenology and are reminiscent of Descartes' Meditations - in that Husserl grapples with the question of knowledge. Lee Hardy's new English translation is generally clear and readable. Although probably for a limited readership, I recommend it for fans of Husserl and readers interested in the origins of phenomenology.

Edmund Gustav Albrecht Husserl (1859-1938) was a German philosopher who established the school of phenomenology. He was born into a Jewish family (which later caused him to lose his academic position when the Nazis came to power in 1933), but was baptized as a Lutheran in 1886. He wrote many books, such as Ideas: General Introduction to Pure Phenomenology,On the Phenomenology of the Consciousness of Internal Time,The Crisis of European Sciences and Transcendental Phenomenology,Cartesian Meditations, etc.He says in the first lecture, “The METHOD of the critique of cognition is the phenomenological method, phenomenology as the general doctrine of essences, within which the science of the essence of cognition finds its place. What sort of method is this? How can a science of cognition be established if cognition in general, what cognizing means and can accomplish, is questioned? What method can here reach the goal?... Right away we become dubious whether such a science is at all possible. If it questions all cognition, every cognition chosen as a starting point is questioned. How then can it ever begin?” (Pg. 1-2)He notes, “The genuinely immanent … is taken as the indubitable just on account of the fact that it presents nothing else, ‘points’ to nothing ‘outside’ itself, for what is here intended is fully and adequately given in itself… So… the first step toward clarity is now this: the genuinely immanent… the adequately self-given, is beyond question. I may make use of it. This which is transcendent … I may not use. Therefore, I must accomplish a phenomenological reduction: I need to exclude all that is transcendentally posited.” (Pg. 3-4)He suggests, “as soon as we begin to reflect on the correlation between cognition and reality … there arise difficulties, absurdities… which drive one to the admission that the possibility of cognition as far as its reaching the object is concerned is an enigma. A new science, the critique of cognition, is called for. Its job is to resolve confusions and to clarity the essence of cognition… In the beginning no cognition can be assumed WITHOUT EXAMINATION…it must rather base itself on the cognition which is immediately evident and of such a kind that, as absolutely clear and indubitable, it excludes every doubt of it possibility and contains none of the puzzles which had led to all the skeptical confusions.” (Pg. 25-26)In the third lecture, he states, “It is also clear that the cognitions present a sphere of absolutely immanent data; it is in this sense that we understand ‘immanence.’ In the ‘seeing’ pure phenomena the object is not outside cognition or outside ‘consciousness,’ while being given in the sense of the absolute self-givenness of something which is simply ‘seen.’ But here we need assurance through epistemological reduction, the methodological essence of which we now want to examine in concreto for the first time. We need the reduction at this point in order to prevent the evidence of the existence of the cognition from being confused with the evidence of the sum cogitans, and the like.” (Pg. 33)He summarizes, “Basically what I am saying amounts to this. The ‘seeing’ or grasping of what is given, insofar as it is actual ‘seeing,’ actual self-givenness in the strictest sense and not another sort of givenness which points to something which is not given---that is an ultimate. That is ABSOLUTE SELF-EVIDENCE; if you are looking for what is not self-evident, what is problematic, or perhaps entirely mysterious, consider the reference to something transcendent, i.e., intention, belief, even a detailed proof of something not given. And it does not help us that even here an absolute datum can be found---the givenness of intention and belief themselves. To be sure, if we only reflect we will find this before us; but what is given here is not what was intended.” (Pg. 39-40)He explains, “Let us now consider some cases in which a universal is given, i.e., cases where a purely immanent consciousness of the universal is built up on the basis of some ‘seen’ and self-given particular. I have a particular intuition of redness, or rather several such intuitions. I stick strictly to the pure immanence; I am careful to perform the phenomenological reduction. I snip off any further significance of redness, any way in which it may be viewed as something transcendent, e.g., as the redness of a piece of blotting paper on my table, etc. And now I fully grasp in pure ‘seeing’ the MEANING of the concept of redness in general… the universal ‘seen’ as identical in this or that. No longer is it the particular as such which is referred to, not this or that red thing, but redness in general. If we really did this in pure ‘seeing,’ could we then still intelligibly doubt what redness is in general, what is meant by this expression, what it may be in its very essence?... Could a deity, an infinite intellect, do more to lay hold of the essence of redness than to ‘see’ it as a universal?” (Pg. 44-45)He concludes, “we find evidence in the universal; we recognize that universal objects and states of affairs attain self-givenness. And they are unquestionably given in the same sense; hence they are adequately self-given in the strictest sense of the term. Hence phenomenological reduction does not entail a limitation of the investigation to the sphere of genuine… immanence, to the sphere of that which is genuinely contained within the absolute this of the cognitio.” (Pg. 48)He further says, “Thus as little interpretation as possible, but as pure an intuition as possible… And the whole trick consists in this---to give free rein to the seeing eye and to bracket the references which go beyond the ‘seeing’ and are entangled with the seeing, along with the entities which are supposedly given and thought along with the ‘seeing,’ and, finally, to bracket what is read into them through the accompanying reflections. The crucial question is: Is the supposed object given in the proper sense? Is it… ‘seen’ and grasped, or does the intention go beyond that?” (Pg. 50-51)This brief book, though “early” in Husserl’s career, contains some of his clearest explanations of his ideas; it will be very helpful to persons studying Husserl and phenomenology.

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