Epoch (philosophy)

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The term epoch has taken on opposing meanings in the history of philosophy . It is therefore an opposition word . The term is derived from altgr. ἐποχή ( epoché ) = " withholding one's judgment" or from ἐπέχω = 1) "stopping, holding back"; 2) "face". Contrasts exist, on the one hand, with regard to the importance of a "stopping point" that can be objectified precisely in terms of the history of ideas, in the sense of a firmly determined constellation that is relatively unaffected by later temporal processes and changes , and on the other hand, the importance of purely subjective "restraint" of one's own judgment about a given one Facts or the conscious “abstention” before the final decision. These different meanings are often emphasized by different spellings , such as the widespread everyday meaning of epóche = objective point in time, period of time and the less common scientific meaning of epoché = subjective approach (in "detailed spelling").

History of ideas

Objectively, the term describes a point in time at which a new development, a new zeitgeist or a certain period of time begins, see → Epoch (chronology) . Under the influence of prevailing ideas, certain events or personalities are called epochal or epoch-making because they usher in a significant age or era . Such temporally objectifiable “breakpoints” as precipitations of historical-cultural life have been called objective spirit since Hegel .

phenomenology

The phenomenology can be viewed (as a subjective counterpart of the objective history of ideas basic relation ). According to Anaxagoras , the appearances are a glimpse of the invisible. What is invisible about the appearances are the subjective (inner) processes that are triggered by the appearances. On the more formal definition of the subject-object split , the juxtaposition of is epoch and Epoché mainly due to the discussions of Immanuel Kant about the time to understand.

Stoa

In the Stoa , the withholding of the judgment was a fixed basic concept that was already shaped by the Greek virtue of prudence (σωφροσύνη). This basic term also later had an impact on ancient Greek skepticism , especially with Sextus Empiricus . Skepticism obliges one to hold back against all theories and hypotheses .

Immanuel Kant

Kant saw time as the “ a priori formal condition of all phenomena in general” (KrV B 50). One can think of the appearances away from the time, but not the time itself. The time is therefore given a priori (B 46). This results in a close connection between time and the apparitions. The contradiction of epoch and epoch as an objective point in time or period of time and as a certain form of a subjective view is particularly understandable because Kant evaluates time as a formal condition of an "inner sense", while space is viewed as a pure form of "external perception " becomes (B 50). Kant also states that the "inner sense" does not convey a view of the soul as an object , but that everything that belongs to the inner determinations is presented in the relationships of time (B 37). So there is no sense organ that can convey a sense of time , whereby time itself appears as an external object.

Edmund Husserl

The phenomenology according to Edmund Husserl also takes into account the reluctance established by the Stoic tradition. By using the method of the epoch to rest all of the opinions that have been brought up to an object of thought in the course of history, one can more easily penetrate the essence of an object or fathom it more closely through a vision of its essence . After this 'historical epoch', the eidetic reduction should take place as a further step of abstinence before one's own judgment, by disregarding all individual circumstances as conveyed by the natural attitude. As a method, Husserl's “epoché” denotes the phenomenological reduction, through which the preconceived judgments about the external world are initially withdrawn and then - leaving aside the actual existence - knowledge about the nature of the object under consideration is obtained.

Martin Heidegger

The investigation of Martin Heidegger on Being and Time includes the context of hermeneutic phenomenology.

Further reception

The reluctance to assess facts has also been taken up on the part of psychotherapy . The abstinence rule is particularly important here .

Individual evidence

  1. ^ Gustav Eduard Benseler et al.: Greek-German school dictionary. 13th edition. B. G. Teubner, Leipzig 1911; Column information with ~: Lexicon-Stw. έποχή page 341 ~ 1; Lexicon-Stw. έπέχω. P. 313-1
  2. ↑ a b c d e Georgi Schischkoff (Hrsg.): Philosophical dictionary. 14th edition. Alfred-Kröner, Stuttgart 1982, ISBN 3-520-01321-5 ; (a) for the spelling “Epóche / Epoché” see the two different Lexikon-Stw. Epoch. P. 161; (b) to Lexikon-Stw. Epoch. P. 161; (c) to Lexikon-Stw. Objective mind. P. 500; (d) to Lexikon-Stw. Skepticism. P. 641 f., See also Lexikon-Stw. Epoch. P. 161; (e) to Lexikon-Stw. Eidos. P. 143.
  3. ↑ Hannah Arendt : Judging. Texts on Kant's Political Philosophy. R. Piper, Munich 1985, ISBN 3-492-02824-1 , p. 106.
  4. ↑ See also Michaela Summa: Epoché and methodical integration as the basis for Blankenburg's psychopathology of common sense. In: Stefano Micali, Thomas Fuchs (ed.): Wolfgang Blankenburg - Psychiatry and Phenomenology. Freiburg im Breisgau 2014, pp. 55–79.
  5. ↑ Christian Rother: The incompleteness of the reduction. Metaphor in Husserl and Merleau-Ponty. In: Martin Asiáin et al. (Hrsg.): The reason, the need and the joy of consciousness. Contributions to the international symposium in Venice in honor of Wolfgang Marx. Königshausen & Neumann, Würzburg 2002, ISBN 3-8260-2224-6 , pp. 75-87.
  6. ↑ Martin Heidegger : Being and time. (1927). 15th edition. Max Niemeyer-Verlag, Tübingen 1979, ISBN 3-484-70122-6 ; for phenomenology, see in particular pages 34–39.
  7. ↑ Sigmund Freud : Advice for the doctor in psychoanalytic treatment. (1912). In: Collected Works - Chronologically Ordered, Volume VIII: Works from the years 1909–1913. Fischer, Frankfurt am Main 1999.