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Intersubjectivity: intersubjectivity is the mutual recognition of an inner life by conscious subjects. The precondition is the conscious recognition of one's own inner life by a subject, as well as the assumption that other subjects share the main features of the inner constitution which the subject identifies in itself. These include language, sensation of pain, memory capability, the drive for self-preservation, and certain interests. Intersubjectivity is used by some authors as a substitute for an objectivity, which is regarded as unachievable.
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Annotation: The above characterizations of concepts are neither definitions nor exhausting presentations of problems related to them. Instead, they are intended to give a short introduction to the contributions below. – Lexicon of Arguments.

 
Author Concept Summary/Quotes Sources

Edmund Husserl on Intersubjectivity - Dictionary of Arguments

Gadamer I 254
Intersubjectivity/Husserl/Gadamer: The immanent conditions of reflexively questioned consciousness do not contain the "you" directly and originally. Husserl is quite right when he points out that the "you" does not possess the kind of immanent transcendence that belongs to the objects of the external world of experience. For every "you" is an alter ego, i.e. it is understood from the "ego" and yet, at the same time, is seen as detached from it and, like the ego itself, as independent. Husserl has attempted in painstaking research to clarify the analogy of "I" and "you" - which Dilthey interprets purely psychologically through the analogy of empathy - by way of the intersubjectivity of the shared world. He was consistent enough not to restrict the epistemological primacy of transcendental subjectivity in the slightest. >Life/Husserl
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At first the other is grasped as a perceptual thing, which then becomes the "you" through empathy. In Husserl, such a concept of empathy is certainly meant to be purely transcendental(1), but it nevertheless gets its orientation from the
Gadamer I 255
inner being of self-consciousness and owes the orientation to the functional circle(2) of life, which far outstrips consciousness and to which it claims to go back. In truth, the speculative content of the concept of life has not been unfolded in both [Husserl and Dilthey]. See for this >Life/Yorck von Wartenburg.


1. It is the merit of the Heidelberg dissertation of D. Sinn, "Die transzendentale Intersubjektivität mit ihren Seinshorizonten" in E. Husserl, Heidelberg 1958, to have recognized the methodical-transcendental sense of the concept of "empathy" that underpins the constitution of intersubjectivity, which Alfred Schütz, "Das Problem der transzendentalen Intersubjektivität bei Husserl", Philos. Rundschau Jg. V, 1957 H. 2, had escaped. Also the representation of Heidegger by D. Sinn in the Philos. Rdsch. 14 (1967), pp. 81-182 may also be considered an excellent summary of the intentions of the late Heidegger.
2. Here, I allude to the far-reaching perspectives that Viktor von Weizsäcker's concept of the "circle of gestalt" has opened.

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Habermas IV 197
Intersubjectivity/Husserl/SchützVsHusserl/HabermasVsHusserl/Habermas: Husserl failed in the Cartesian meditations because of the monadological generation of the intersubjectivity of the lifeworld. (1) (See Lifeworld/Schütz, Lifeworld/Habermas).
Solution/Habermas: if the situation of the acting subject is interpreted as the environment of the personality system, the results of the phenomenological lifeworld analysis can be seamlessly integrated into Luhmann's observance system theory. The problem no longer occurs when the subject-object relationships are replaced by those between subject and environment.
According to this idea, (...) personality systems form environments for each other. The inter-subjectivity problem, i.e. the question of how different subjects can share the same lifeworld, disappears in favour of the problem of interpenetration, how certain types of systems can form contingent, coordinated environments for each other. (2)


1. A. Schütz, das Problem der transzendentalen Intersubjektivität bei Husserl, Phil. Rundschau, 1957, S. 81ff; M. Theunissen, Der Andere, Berlin 1965, S. 102ff. D.M. Carr, The Fifth Meditation and Husserl’s Cartesianism, Phil Phenom,. Res. 34, 1973, p. 14ff; P. Hutcheson, Husserl’s Problem of Intersubjekctivity, J. Brit. Soc. Phenomenol, 11, 1980, p. 144ff.
2. N. Luhmann, Interpenetration, Zeitschrift für Sozialforschung, 1977, S. 62ff.

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Explanation of symbols: Roman numerals indicate the source, arabic numerals indicate the page number. The corresponding books are indicated on the right hand side. ((s)…): Comment by the sender of the contribution. Translations: Dictionary of Arguments
The note [Concept/Author], [Author1]Vs[Author2] or [Author]Vs[term] resp. "problem:"/"solution:", "old:"/"new:" and "thesis:" is an addition from the Dictionary of Arguments. If a German edition is specified, the page numbers refer to this edition.
E. Husserl
I Peter Prechtl, Husserl zur Einführung, Hamburg 1991
II "Husserl" in: Eva Picardi et al., Interpretationen - Hauptwerke der Philosophie: 20. Jahrhundert, Stuttgart 1992
Gadamer I
Hans-Georg Gadamer
Wahrheit und Methode. Grundzüge einer philosophischen Hermeneutik 7. durchgesehene Auflage Tübingen 1960/2010

Gadamer II
H. G. Gadamer
The Relevance of the Beautiful, London 1986
German Edition:
Die Aktualität des Schönen: Kunst als Spiel, Symbol und Fest Stuttgart 1977

Ha I
J. Habermas
Der philosophische Diskurs der Moderne Frankfurt 1988

Ha III
Jürgen Habermas
Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981

Ha IV
Jürgen Habermas
Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981


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