Dear all,
Thank you Seán, Phil and Dan for inviting me to join this study group
of Edith Stein.
My name is Haydn Gurmin and I come from near the Hill of Tara in Co.
Meath, Ireland. I was introduced to the philosophy of Edith Stein in
2003 when I started PhD studies with Mette Lebech at National
University of Ireland, Maynooth. I have taken MA courses on Stein's
doctoral dissertation 'On Empathy' and her 'Philosophy of Psychology
and Humanities' while being interested in her other works,
particularly 'Der Aufbau der menschlichen Person', 'Was ist der
Mensch?' and 'Finite and Eternal Being'.
Last year Mette in conversation with Stein scholars world-wide came to
the belief that there was a need for an association to promote the
philosophy of Edith Stein. It was recognized that while Edith was
gaining a following worldwide as a saint and religious thinker it was
unfortunate that her philosophy was not gaining the same attention. So
the 'International Association for the Study of the Philosophy of
Edith Stein' or IASPES (
www.edithsteincircle.com) was founded to help
promote Stein's philosophy by gathering Stein academics together and
through organizing international conferences. We are colloquially
called 'The Stein Circle', which was suggested helpfully by Marianne
Sawicki. Our first conference will be held, all going well, at the
National University of Ireland, Maynooth, Co. Kildare, in June, 2011.
You may wish to keep an eye on our calendar page if you are interested
in attending or submitting a paper (
http://www.edithsteincircle.com/
category/calendar/ ). We look forward to inviting Stein scholars to
Ireland.
I found that that the best place to start a study of Stein is with her
first major work 'On the Problem of Empathy', here Stein sets out to
phenomenologically define what precisely she means by the term
'empathy' (Einfühlung). Her way of describing 'empathy' brings us into
contact with the 'other', but it is not sufficient for her to merely
state this, she aims to prove this via her phenomenological
descriptive analysis. Alas chapter 1 of 'On the Problem of Empathy' is
lost to us. It is believed to have been a chapter which outlined the
historical understanding of empathy, she begins in chapter II with the
concern of describing the 'essence of the acts of empathy'. In this
chapter she aims to differentiate the act of empathy from perception,
memory, fantasy etc., in order to define what empathy is as such. As
part of her definition of empathy (which is quite technical hence the
long quotation- it is difficult to quote Stein in snippets), she
states that empathy is:
'an act which is primordial as present experience though non-
primordial in content. And this content is an experience which, [...]
can be had in different ways such as memory, expectation, or in
fantasy. When it arises before me all at once, it faces me as an
object (such as a sadness I 'read in another's face'.) But when I
inquire into its implied tendencies (try to bring another's mood to
clear givenness to myself), the content, having pulled me into it, is
no longer really an object. I am now no longer turned to the content
but to the object of it, am at the subject of the content in the
original subject's place. And only after successfully executed
clarification, does the content again face me as an object. Thus in
all cases of the representation of experiences considered [i.e.
memory, expectation, fantasy], there are three levels of modalities of
accomplishment even if in a concrete case people do not always go
through all (i) the emergence of the experience, (ii) the fulfilling
explication, and (iii) the comprehensive objectification of the
explained experience. On the first three levels, the representation
exhibits the non-primordial parallel to perception, and on the second
level if exhibits the non-primordial parallel to the having of the
experience. The subject of the empathized experience, however, is not
the subject of empathizing, but another. And this is what is
fundamentally new in contrast with memory, expectation, or the fantasy
of our own experiences. These two subjects are separate and not joined
together, as previously, by a consciousness of sameness or continuity
of experience. And while I am living in the other's joy, I do not feel
primordial joy. It does not issue live from my 'I'. Neither does it
have the character of once having lived like remembered joy. But still
much less is it merely fantasized without actual life. This other
subject is primordial although I do not experience it as primordial.
In my non-primordial experience I feel, as it were, led by a
primordial one not experienced by me but still there, manifesting
itself in non-primordial experience. Thus empathy is a kind of act of
perceiving sui generis.' (On the Problem of Empathy, II, Section 2 c,
pp. 10-11).
In chapter III, having considered what empathy in fact is (from her
phenomenological standpoint) she gains the wherewithal to consider
the 'constitution of the psycho-physical individual', here she
considers the Pure 'I', the stream of consciousness, 'I' and the
Living Body (Körper), which brings her to detailed consideration of
the 'Foreign Individual'. Stein also considers empathy as 'the
condition of the possibility of constituting our own individual' and
further on in her work 'the significance of the foreign individual's
constitution for the constitution of our own psychic individual'.
Thus, her understanding of 'empathy' in 'On Empathy' is a key work
which gives access and insight to her later works.
Each of her works build momentum from her previous works (Philosophy
of Psychology and Humanities could be seen as an expansion of her
ideas in chapter III and IV of On Empathy). This momentum building is
particularly evident when we arrive at 'Finite and Eternal Being'
where Stein aims to link Aristotelian-Scholastic philosophy with
phenomenological reflection, this book is a summit work and one can
only imagine what else she might have written from that philosophical
vantage point which she reached at a relatively young age.
Hello to Elizabeth and Sylvia and may I wish you both best wishes for
your studies of Stein's philosophy.
Haydn