It will be shown that both problems can be successfully dealt with from an essentially Husserlian and phenomenological perspective. To deal with this, Husserl proposes a distinction between the semantic function or “indicating meaning” of indexicals, which remains constant from use to use, and the “indicated” meaning of indexicals, which is fundamentally cued to certain features of the speaker and context of utterance. Firstly, philosophers such as John Searle and David Rosenthal have suggested raw feelings and some forms of seemingly undirected and thus non-intentional feelings as counterexamples to the essential intentionality of conscious states. The next two sub-sections deal with act-character and act-matter respectively. The same difference is present in the case of merely wondering whether Bob is the murderer on the one hand (non-positing act), and forming the firm judgment that he is on the other (positing act) (on positing and non-positing acts, see LI, V §§ 38—42). Email: speara@gvsu.edu A distinctive interpretation of the intentional object as consisting of systems of noemata. It is a point of interpretative and philosophical contention whether the noema, as Husserl understood it, is better viewed as a sort of abstract Fregean sense that mediates between the subjective noetic acts of individual thinkers and the objective referents of their thoughts (Føllesdal 1982, Smith and McIntyre 1982), or whether the noema is better seen as the object of intentional thought itself as viewed from a particular perspective (Drummond 1990). Influenced in various ways by Aristotle’s psychology, by the medieval notion of the intentio of a thought, and by modern philosophical views such as those of Descartes and the empiricists, he identifies intentionality as the mark or distinctive characteristic of the mental. Ierna, Carlo./ Intentionality and Consciousness.The Bloomsbury Companion to the Philosophy of Consciousness. 1960, “On the Theory of Objects,” in Roderick Chisholm (ed.). In the Investigations Husserl describes the normal use of an expression, such as ‘the weather is cool today’, in the following way. In the Investigations and in his later work, Husserl sometimes writes of an additional dimension in the analysis of intentionality, which he first calls the “act-character” and then in later writings the “doxic and ontic modalities” (For the former, see for example LI, VI § 7; for the latter, see Ideas, Chapter 4 particularly §§ 103—10). Act-character has to do with whether the content of the act, the act-matter, is posited as existing or as merely thought about and with whether the act-matter is taken as given with evidence (fulfillment) or without evidence (emptily intended). Husserl later qualified his position by stating that the thing-in-itself given to consciousness, was only given to consciousness as a complete object of consciousness, not as its own total reality. A comparison of Husserl and Frege’s views, including their views on psychologism and on the distinction between sense and referent. consciousness, intentionality is the basis of our “relatedness” to the natural world. The purpose of the epoché is not to doubt or reject this thesis, but simply to set it aside or put it out of play so that the subject engaging in phenomenological investigation can reorient the focus of her attention to her experiences qua experiences and just as they are experienced. The journal especially encourages papers related to classical Chinese philosophy and Marxist philosophy and puts special emphasis on exploring the philosophical thoughts of the prominent Chinese philosophers since the period of "Hundred Schools of Thought". Husserl studied with Brentano from 1884 to 1886 and, along with others such as Alexius Meinong, Kasimir Twardowski, and Carl Stumpf, took away from this experience an abiding interest in the analysis of the intentionality of mind as a key to the clarification of other issues in philosophy. Indeed, Husserl calls intentionality the “fundamental property of consciousness” and the “principle theme of phenomenology”. Husserl sees quite clearly that indexical experiences (just asexperiences given voice to by means of genuine proper names) arecharacterized, among other things, by their singularity: theyrepresent a particular object, or set of objects, x, suchthat x is to be regarded as the intentional object of therespective experience in all relevant possible worlds (i.e., in allactual or counterfactual circumstances relative to which we aredetermining the object represented by that experience). We shall draw similar distinctions between quality and matter in the case of all acts (LI, V § 20, p. 586). editor / Dale Jacquette. Identifying intentional content as a distinct and meaningful element of the structure of intentionality makes it possible for Husserl to explain such cases of meaningful thought about the non-existent in a way similar to that of Gottlob Frege and different from the strategy of his fellow student of Brentano, Alexius Meinong. Given the pervasive role he takes intentionality to play in all thought and experience, Husserl believes that a systematic theory of intentionality has a role to play in clarifying and founding most other areas of philosophical concern, such as the theory of consciousness, the philosophy of language, the philosophy of logic, epistemology, and the philosophies of action and value. Classic articles on the semantics of indexicals and demonstratives. One change between the Investigations and the Ideas is that Husserl began using the term ‘noesis’ to refer to intentional acts or “act-quality” and ‘noema’ (plural ‘noemata’) to refer to what, in the Investigations had been referred to as “act-matter”. While this distinction between the descriptive content and the identical X in a noema is phenomenologically real, this does not mean that these are “really separable” parts of the content in such a way that it would be possible to experience the one in the absence of the other. 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