epistemology Continental epistemologyphilosophy

In epistemology, Continental philosophers during the first quarter of the 20th century were preoccupied with the problem of overcoming the apparent gap between the knower and the known. If a human being has access only to his own ideas of the world and not to the world itself, how can there be knowledge at all?

The German philosopher Edmund Husserl (1859–1938) thought that the standard epistemological theories of his day lacked insight, because they did not focus on objects of knowledge as they are actually experienced by human beings. To emphasize this reorientation of thinking, he adopted the slogan, “To the things themselves.” Philosophers needed to recover a sense of what is given in experience itself, and this could be accomplished only through a careful description of experiential phenomena. Thus, Husserl called his philosophy “phenomenology,” which was to begin as a purely descriptive science and only later to ascend to a theoretical, or “transcendental,” one.

According to Husserl, the philosophies of Descartes and Kant presupposed a gap between the aspiring knower and what is known, one that made claims to knowledge of the external world dubious and in need of justification. These presuppositions violated Husserl’s belief that philosophy, as the most fundamental science, should be free of presuppositions. Thus, he held that it is illegitimate to assume that there is a problem about our knowledge of the external world prior to conducting a completely presuppositionless investigation of the matter. The device that Husserl used to remove these presuppositions was the epochē (Greek: “withholding” or “suspension”), originally a principle of ancient Greek skepticism but in Husserl’s philosophy a technique of “bracketing,” or removing from consideration, not only all traditional philosophical theories but also all commonsensical beliefs so that pure phenomenological description can proceed.

The epochē was just one of a series of so-called transcendental reductions that Husserl proposed in order to ensure that he was not presupposing anything. One of these reductions supposedly gave one access to “the transcendental ego,” or “pure consciousness.” Although one might expect phenomenology then to describe the experience or contents of this ego, Husserl instead aimed at “eidetic reduction”—that is, the discovery of the essences of various sorts of ideas, such as redness, surface, or relation. All these moves were part of Husserl’s project of discovering a perfect methodology for philosophy, one that would ensure absolute certainty.

Husserl’s transcendental ego seemed very much like the Cartesian mind that thinks of a world but has neither direct access to nor certainty of it. Accordingly, Husserl attempted, in Cartesian Meditations (1931), to overcome the apparent gap between the ego and the world—the very thing he had set out to destroy or to bypass in earlier works. Because the transcendental ego seems to be the only genuinely existent consciousness, Husserl also was faced with the task of overcoming the problem of solipsism.

Many of Husserl’s followers, including his most famous student, Martin Heidegger (1889–1976), recognized that something had gone radically wrong with the original direction of phenomenology. According to Heidegger’s diagnosis, the root of the problem was Husserl’s assumption that there is an “Archimedean point” of human knowledge. But there is no such ego detached from the world and filled with ideas or representations, according to Heidegger. In Being and Time (1927), Heidegger returned to the original formulation of the phenomenological project as a return to the things themselves. Thus, in Heidegger’s approach, all transcendental reductions are abandoned. What he claimed to discover is that human beings are inherently world-bound. The world does not need to be derived; it is presupposed by human experience. In their prereflective experience, humans inhabit a sociocultural environment in which the primordial kind of cognition is practical and communal, not theoretical or individual (“egoistic”). Human beings interact with the things of their everyday world (Lebenswelt) as a workman interacts with his tools; they hardly ever approach the world as a philosopher or scientist would. The theoretical knowledge of a philosopher is a derivative and specialized form of cognition, and the major mistake of epistemology from Descartes to Kant to Husserl was to treat philosophical knowledge as a paradigm of all knowledge.

Notwithstanding Heidegger’s insistence that a human being is something that inhabits a world, he marked out human reality as ontologically special. He called this reality Dasein—the being, apart from all others, which is “present” to the world. Thus, as in Husserl’s phenomenology, a cognitive being takes pride of place in Heidegger’s philosophy.

In France, the principal representative of phenomenology in the mid-century was Maurice Merleau-Ponty (1908–61). Merleau-Ponty rejected Husserl’s bracketing of the world, arguing that human experience of the world is primary, a view he encapsulated in the phrase “the primacy of perception.” He furthermore held that dualistic analyses of knowledge, best exemplified by traditional Cartesian mind-body dualism, are inadequate. In fact, no conceptualization of the world can be complete in his view. Because human cognitive experience requires a body and the body a position in space, human experience is necessarily perspectival and thus incomplete. Although humans experience material beings as multidimensional objects, part of the object always exceeds the cognitive grasp of the person, just because of his limited perspective. In Phenomenology of Perception (1945), Merleau-Ponty develops these ideas (along with a detailed attack on the sense-datum theory, discussed below).

The epistemological views of Jean-Paul Sartre (1905–80) are similar in some respects to those of Merleau-Ponty. Both philosophers reject Husserl’s transcendental reductions, and both think of human reality as “being-in-the-world.” But Sartre’s views have Cartesian elements that were anathema to Merleau-Ponty. Sartre distinguished between two basic kinds of being. Being-in-itself (en soi) is the inert and determinate world of nonhuman existence. Over and against it is being-for-itself (pour soi), which is the pure consciousness that defines human reality.

Later Continental philosophers attacked the entire philosophical tradition from Descartes to the 20th century for its explicit or implicit dualisms. Being/nonbeing, mind/body, knower/known, ego/world, being-in-itself/being-for-itself are all variations of a pattern of thinking that the philosophers of the last third of the 20th century tried to undermine. The structuralist Michel Foucault (1926–84), for example, wrote extensive historical studies, most notably The Archaeology of Knowledge (1969), in an attempt to demonstrate that all concepts are historically conditioned and that many of the most important ones serve the political function of controlling people rather than any purely cognitive purpose. Jacques Derrida has claimed that all dualisms are value-laden and indefensible. His technique of deconstruction aimed to show that every philosophical dichotomy is incoherent, because whatever can be said about one term of the dichotomy can also be said of the other.

Dissatisfaction with the Cartesian philosophical tradition can also be found in the United States. The American pragmatist John Dewey (1859–1952) directly challenged the idea that knowledge is primarily theoretical; experience, he argued, consists of an interaction between a living being and his environment. Knowledge is not a fixed apprehension of something but a process of acting and being acted upon. Richard Rorty has done much to reconcile Continental and analytic philosophy. He has argued that Dewey, Heidegger, and Ludwig Wittgenstein are the three greatest philosophers of the 20th century, specifically because of their attacks on the epistemological tradition of modern philosophy.