By Martin Heidegger, Friedrich-Wilhelm von Herrmann
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Extra info for Die Grundprobleme der Phänomenologie (Sommersemester 1927)
That there are such relations is usually acknowledged independently of epistemological concerns. A standard example is the entailment of being colored by being red, and anyone who, like Kant, regards mathematical truths as necessary but “synthetic,” i. , not reducible to logical truths, allows also for nonformal entailments in mathematics. Neither mathematicians nor philosophers of mathematics worry that God might be deceiving us about 7 + 5 = 12. An inventory, much less detailed discussion, of all nonformal alethic relations is neither possible nor needed here.
This is why appeals to it have seemed to provide answers to skepticism entirely different from the usual answers. The latter are almost certainly either formally invalid or contain premises the skeptic finds as questionable as the conclusion. The anti-skeptic’s predicament has been that to answer the skeptic one must assume more than the skeptic would allow, but if one assumes less then the answer does not follow from the assumptions. In appeals to presupposition, however, the consequence of denying the presupposed proposition is not the falsity but the incoherence of the proposition that presupposes it, whether a trifling incoherence as in the example of the king of France, or a deep one as in the examples I shall sketch shortly.
I think” must be able to accompany all of our representations, Kant held, even though, as Sartre later argued, it seldom actually does. ”⁴⁶ Russell may have been wrong in thinking that there is an “inside” to be contrasted with an “outside,” but his grasp of the rationale for subjective epistemology was firm. Unless one opens one’s eyes and looks, one does not see. Unless there is a view, nothing is seen. This is why the allure of the subjective turn that Cartesian epistemology initiated is ever-present.