In Chapter 1, I explain why temporal syntheses, although
distinguished from associative syntheses, count among the most
fundamental phenomena of the passive sphere. I draw on Husserl s
account of absolute consciousness, which sublates pairs of
opposites such as form/content and constituting/constituted, to
show that activity and passivity mutually determine one
another.
In Chapter 2, I further expand on pre-egoic components of
sense-giving acts encompassed by original passivity. I explain the
function of primordial association (Urassoziation) in passive
genesis with special reference to the problem of syntheses of
similarity and contrast. Then, I turn to the difficult issue of the
relation between affection and prominence (Abgehobenheit) in the
perceptual field.
In Chapter 3, I explore the sphere of secondary passivity a
generic name for the modifications undergone by constituted
meanings once the process of constitution is accomplished. I give
particular consideration to the passive components involved in the
phenomena of memory fulfillment and forgetfulness.
Chapter 4 continues the previous chapter by expanding the
discussion of secondary passivity from the subjective to the
intersubjective level of sedimentation. I focus on Husserl s
account of habitus and language as passive factors responsible for
cultural crises. I use the example of translation to show, against
Husserl, that passivity, understood as alienation, can also provide
the palliative for cultural crises.
In Chapter 5, I question the relation between the three meanings
of passivity: receptivity, inactuality and alienation. I present
the distinction between the lived body and the physical body as a
form of self-alienation. Then I discuss the intersubjective
significance of the concept of pairing association. Finally, I turn
to the problem of Fremderfahrung in the broad sense, that is, the
problem of the interaction between home worlds and alien worlds. I
defend the harshly criticized idea of analogical transfer by
reversing it and by showing that homecultures, one s own body and
also one s self manifest themselves in similar modes of accessible
inaccessibility.
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