By Manas Roy

In re-searching Edmund Husserl's eternal idea epoche via Pheno-Photo-Word concertment, one could re-discover such a lot of new dimensional lighting in the direction of manifestation certainly one of a brand new Phenomenology-Deconstruction-Deconcert size. In Photosynthesis mechanism the place tree leaves obtain & organize their foodstuff fabrics via solar and we may possibly locate it comparable as in all Literatures whereas they obtain their subjective nutrition fabrics within the type of new literal rules merely via this eternal Husserlian mechanism of epoche or, it truly is 'Photo-mechanism' the sort dynamism of epoche the 'Photo Dynamics'. And Deconcert from philosophical characteristic, might be defined as: 'The idea of culturing syntagms via photo-dynamics (PD), via concerting themselves with compatible literature(s), making and plying all at a time'. And 'Concert-ing Deconstruction' is simply an attempt in the direction of exploration of the resultant-metaphysics of Derrida's Philosophy of Deconstruction within the current period. principally it s an attempt in the direction of re-thinking of Husserl's Phenomenology extra scientifically after Derrida's Deconstruction; and opening-up of recent Deconcertic dimensions one among its new style size might be awarded as 'Photo-Phenomenology'; and will be brought as a brand new department of 'Phenomenology' lower than the recent college: Concertive Humanities; putting for the recent dimensional re-searchable learn of twenty first century's knowledge of photo-phenomenological Deconcerto Philosophy: The newly emerged 'Concertology' after 'Phenomenology'. And hence, 'Concertology' could be introduced as a brand new department of 'Philosophy', after 'Phenomenology'. eventually, it easily 'Philosophy by means of Photo-Dynamics'.

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Ideas II If the pursuit of unity had guided Husserl like a north star from his earliest writing on through the discovery and first articulation of phenomenology, then in Ideen II that star becomes obscured by “light pollution” from numerous more recent and competing insights. Without access to the manuscripts, it is impossible to know with precision how that came about. In portions of the text as we have it, the concern with unity remains a significant factor. Chapter One 28 However, other portions seem to go against the grain of key insights from the first volume and the earlier works.

Moreover, it is relatively easy to “feel” the difference among three sorts of judgment: (a) a synthetic judgment that arbitrarily groups several items together, (b) a synthetic judgment that groups things in recognition of some characteristic that all share independently of the judgment, and (c) a judgment that the unity imputed to a thing is not owing to judgment at all. The distinction among these judgment-forms was already established in the Habilitationsschrift. However the task undertaken in Ideen II is forcibly to transpose that distinction onto perception, and so to come up with a general test for certifying when knowledge is genuinely in touch with reality.

To provide an example: A corpse is a thing. A dead person is not a thing, but rather a human being who no longer lives. One can treat a corpse like a thing, but not a dead person. This is clear in terms of our relating to others. When s o m e o n e with another human being, h e fully recognize that h e exists as an other to the other person. However, with a thing, say a rock, one does not exist for it — for one fully recognizes that the rock does not exist in the sense that a human being exists.

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