By Edmund Husserl
The editor, Iso Kern, of the 3 volumes on intersubjectivity in Husserliana XIII-XV, observes that during his Nachlass Husserl most likely refers to no different lecture so usually as this one, i.e., The easy difficulties of Phenomenology (1910-1911). Husserl appeared this paintings (along with the 1907 "Five Lectures") as uncomplicated for his idea of the phenomenological relief. He looked those lectures as both basic for the idea of empathy and intersubjectivity, for his conception of the life-world, and for his deliberate "great systematic work." It contrasts favorably with numerous later "introductions" simply because, even supposing rather short, it has a bigger scope than they do and conveys in a comparatively uncomplicated option to the scholars the feel of clean new beginnings. extra, with the appendices, it finds Husserl in a severe discussion with himself. That the second one a part of the lectures used to be by no means written down, may be accounted for partially, simply because at the moment Husserl was once busy writing the 1911 path-breaking essay, which enhances those lectures, "Philosophy as a Rigorous Science."
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Extra resources for The Basic Problems of Phenomenology: From the Lectures, Winter Semester, 1910-1911 (Husserliana: Edmund Husserl - Collected Works)
Things that are there exist in themselves, and were in themselves, and will be in themselves, even if they are not directly present in the actual experiential surrounding, and were not and will not be in it through remembering. And that holds of things with respect to all their thing-properties, with respect to their rest and motion, their qualitatively changed and unchanged situations, etc. We are describing, as should be noted, only what each I as such ﬁnds  around itself, what it directly sees or what it indirectly intends with certainty, where this certainty is to be such that each I can transform 2 The claim that the I is something identical and determinate in time requires that we assume that here Husserl is referring in the natural attitude to the “empirical I” or to oneself as a person.
It is not true, however, if we consider that correct judging and insightful knowing aim at objects which have no such existence. Thus, pure geometry speaks30 of geometric ﬁgures; pure arithmetic speaks of numbers, etc. 31 Accordingly, one may say: In contraposition to nature, to the world of factual spatial–temporal existence, to the “empirical” world, there  are, as one says, ideal worlds, worlds of ideas, which are non-spatial, non-temporal, and unreal. And yet, they exist indeed, as for example, numbers in a series exist.
Thus it is according to the original meaning-giving presentation of localization of the psychical, that is, according to what 10 direct or indirect experience teaches about these matters. This does not preclude that once in a while the original sense is disregarded. But we need not dwell on this here. 7 §4. Empathy and the other I Every I ﬁnds in its surrounding, and more often in its surrounding of immediate interest, things which it regards as lived bodies but which it 20 sharply contrasts to its “own” lived body as other lived bodies.