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Robert Hanna
i. Introduction
Sometimes, fundamental philosophical influences simply go unacknowl-
edged, although, when finally pointed out, they seem as obvious as the nose
on your face. As a case in point, in this essay I argue that German Idealism has
had a fundamental but unacknowledged impact on contemporary philoso-
phy of mind and cognition, via the concept of intentionality. More specifically,
I trace, unpack and then critically evaluate this impact by looking at how the
theory of intentionality that is built into Kant’s transcendental idealism fun-
damentally influenced two central figures in the Phenomenological tradition,
Brentano and Husserl.
What is mind, or the mental? Three classical answers to that question are
that
(i) mind is rationality, i.e., a creature’s sensitivity-to-reasons and freely-
willed guidedness-by-principles;
(ii) mind is consciousness, i.e., subjective experience, and;
(iii) mind is intentionality.1
a. ‘Was macht meine Vorstellung von ihm zu einer Vorstellung von ihm?’ L. Wittgenstein,
Philosophical Investigations, trans. G. E. M. Anscombe, 3rd edn (New York: Macmillan, 1953),
177e.
191
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192 Robert Hanna
(1) The Metaphysical Problem: What explains the relationship between (1i)
intentional acts, states or processes, (1ii) their intentional contents and (1iii)
their intentional objects?
(2) The Consciousness Problem: What is the relationship between intentional-
ity and consciousness, and are they (2i) separable facts (a.k.a. Separatism)
or (2ii) mutually inseparable facts (a.k.a. Anti-Separatism)?
(3) The Two Kinds of Intentionality Problem: Is there an essential difference
between
(3i) referential intentionality (a.k.a. ‘essentially non-conceptual’
intentionality)15 and
(3ii) propositional intentionality (a.k.a. ‘conceptual’ intentionality),
and if so, what accounts for this essential difference, and what is
the nature of the relationship between the two kinds of inten-
tionality?
(4) The Naturalising Intentionality Problem: Can intentionality be explanato-
rily or ontologically reduced to non-mental natural or physical facts?
For the purposes of this essay, and to keep things relatively simple, I want
to concentrate exclusively on the first basic problem about intentionality,
The Metaphysical Problem, and also to focus exclusively on the early part of the
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Transcendental idealism, phenomenology and intentionality 193
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194 Robert Hanna
[I] was then making plans for a work that might perhaps have the title
‘The Limits of Sense and Reason’. I planned to have it consist of two
parts, a theoretical and a practical. The first part would have two
sections, (1) general phenomenology and (2) metaphysics, but only
with regard to its nature and method . . . As I thought through the
theoretical part, considering its whole scope and the reciprocal
relations of its parts, I noticed that I still lacked something essential,
something that in my long metaphysical studies I, as well as others, had
failed to pay attention to and that, in fact constitutes the key to the
whole secret of hitherto still obscure metaphysics. I asked myself:
What is the ground of the reference of that in us which we call
‘representation’ (‘Vorstellung’) to the object?b
(i) the rational human mind has something X ‘to put before’ (stellen . . . vor)
it,
and
(ii) that which puts X before the rational human mind is a mental represen-
tation (Vorstellung).
b. ‘[N]un machte ich mir den Plan zu einem Werke welches etwa den Titel haben könnte: Die
Grenzen der Sinnlichkeit und der Vernunft. Ich dachte mir darin zwei Theile, einen
theoretischen und praktischen. Der erste enthielt in zwei Abschnitten 1. Die Phaenomenologie
überhaupt 2. Die Metaphysik, und zwar nur nach ihrer Natur u. Methode . . . Indem ich den
theoretischen Theil in seinem ganzen Umfange und mit die wechselseitigen Beziehungen aller
Theile durchdachte, so bemerkte ich: daß mir noch etwas wesentliches mangele, welches ich bei
meinen langen metaphysichen Untersuchungen, sowie andre, aus der Acht gelassen hatte und
welches in der That den Schlüssel zu dem ganzen Geheimnisse, der bis dahin sich selbst noch
verborgenen Metaphysik ausmacht. Ich frug mich nehmlich selbst: auf welchem Grunde beruhet
die Beziehung desienigen was man in uns Vorstellung nennt, auf den Gegenstand?’
Correspondence 10: 129–30.
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Transcendental idealism, phenomenology and intentionality 195
c. ‘Was die Vorstellung sey, kan eigentlich gar nicht erkläret werden, es ist einer von den einfachen
Begriffen, die wir nothwendig haben müssen. ein jeder Mensch weiß unmittelbahr, was
Vorstellung ist. Erkenntniße und Vorstellung sind einerley . . . jede Vorstellung ist etwas in uns,
das aber sich beziehet auf etwas anderes, welches das Object ist. Gewiße Dinge stellen etwas vor,
wir aber stellen uns Dinge vor.’ LL (Blomberg Logic) 24: 40.
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196 Robert Hanna
B159) that all judgements have intrinsic logical form or structure. Materie is
qualitative sensory content. Inhalt by contrast is representational content: this
is also what Kant calls the ‘sense’ or Sinn of an objective conscious mental
representation, and its ‘meaning’ or Bedeutung (CPR A239–240/B298–299)
as well. The content, sense or meaning of an objective conscious men-
tal representation is the information (Kenntnis) (CPR B ix) that the cog-
nising mind has about its objects. Since the same object can be repre-
sented in different ways, there is a many-to-one relation between men-
tal contents (senses, meanings) and their corresponding objects. This doc-
trine was later recapitulated and reworked by Frege, in an explicitly lin-
guistic context, as the distinction between ‘sense’ (Sinn) and ‘reference’
(Bedeutung).19
Unfortunately, Kant also sometimes uses the term ‘form’ to refer to
purely psychological components of our use or grasp of an objective con-
scious mental representation (LL (Blomberg Logic) 24: 40). ‘Form’ in this
Kantian sense is somewhat similar to what Descartes called the ‘formal real-
ity’ of an idea. More precisely, however, the Kantian ‘form’ of an objec-
tive conscious mental representation is what nowadays, with a termino-
logical nod to the Phenomenological tradition, we would call cognitive
phenomenology.20 Nevertheless, the very idea of cognitive phenomenology
had already been discovered and significantly developed by Kant one hun-
dred years before Brentano. In any case, Kantian cognitive phenomenology
includes
(i) the difference between clarity and unclarity, and between distinctness
and indistinctness,
(ii) different subjective attitudes of all sorts, or what Locke called ‘postures
of the mind’, including but not restricted to propositional attitudes,
and
(iii) our direct conscious awareness of, and ability to distinguish between
and generalise over, types of mental acts or mental operations of
all different sorts (e.g., analysis, synthesis, memory, imagination,
thought, judgement, etc.), which Kant calls ‘reflection’ (Überlegung)
(CPR A260/B316) and which is somewhat similar to Locke’s ‘ideas of
reflection’.
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Transcendental idealism, phenomenology and intentionality 197
As to the merely thinkable or thin objects, Kant explicitly points out that
d. ‘Habe ich einmal reine Verstandesbegriffe, so kann ich auch wohl Gegenstände erdenken, die
vielleicht unmöglich, vielleicht zwar an sich möglich, aber in keiner Erfahrung gegeben werden
können, indem in der Verknüpfung jener Begriffe etwas weggelassen sein kann, was doch zur
Bedingung einer möglichen Erfahrung notwendig gehöret (Begriff eines Geistes) oder etwa
reine Verstandesbegriffe weiter ausgedehnet werden, als Erfahrung fassen kann (Begriff von
Gott).’ CPR A96.
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198 Robert Hanna
Therefore what Kant must mean when he says that ‘I can also think up
objects that are perhaps impossible’ is that it is possible to think synthetic a
priori impossible objects, i.e., objects that are analytically, conceptually and
logically self-consistent, and thereby merely thinkable, and thereby conceiv-
able, yet nevertheless also inherently uncognisable, because they cannot be
given via any actual or possible sensible intuition, and thus are humanly unin-
tuitable:
e. ‘Aber denken kann ich, was ich will, wenn ich mir nur nicht selbst widerspreche, d.i. wenn mein
Begriff nur ein möglicher Gedanke ist; ob ich zwar dafür nicht stehen kann, ob im Inbegriffe
aller Möglichkeiten diesem auch ein Objekt korrespondiere oder nicht.’ CPR Bxxvi n.
f. ‘Der transzendentale Gebrauch eines Begriffs in irgend einem Grundsatze ist dieser: daß er auf
Dinge überhaupt und an sich selbst, der empirische aber, wenn er bloß auf Erscheinungen, d.i.,
Gegenstände einer möglichen Erfahrung, bezogen wird. Daß aber überall nur der letztere
stattfinden könne, ersiehet man daraus. Zu jedem Begriff wird erstlich die logische Form eines
Begriffs (des Denkens) überhaupt, und denn zweitens auch die Möglichkeit, ihm einen
Gegenstand zu geben, darauf er sich beziehe, erfordert. Ohne diesen letztern hat er keinen Sinn,
und ist völlig leer an Inhalt, ob er gleich noch immer die logische Funktion enthalten mag, aus
etwanigen Datis einen Begriff zu machen.’ CPR: A238–39/B298.
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Transcendental idealism, phenomenology and intentionality 199
Up to now it has been assumed that all our cognition must conform to
the objects; but all attempts to find out something about them a priori
through concepts that would extend our cognition have, on this
presupposition, come to nothing. Hence let us once try whether we do
not get farther with the problems of metaphysics by assuming that the
objects must conform to our cognition, which would agree better with
the requested possibility of an a priori cognition of them, which is to
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200 Robert Hanna
establish something about objects before they are given to us. This
would be just like the first thoughts of Copernicus . . . ,g
It is not the case that rational human minds passively conform to the
objects they cognise, as in classical Rationalism and classical
Empiricism. On the contrary, necessarily, all the proper objects of
rational human cognition conform to – i.e., they have the same form or
structure as, or are isomorphic to – the forms or structures that are
non-empirically generated by our innately specified spontaneous
cognitive capacities. So necessarily the essential forms or structures of
the manifestly real world we cognise are mind-dependent.
Put now in terms of the theory of intentionality, and the familiar meta-
physical dependency relation of strong supervenience,22 what Kant’s TI
implies is that necessarily all the facts about the essential formal or structural
properties of the manifestly real objects of intentionality strongly supervene, with
synthetic a priori necessity, on all the a priori facts about the acts, states or
processes of intentionality, when those are taken together with all the a priori
facts about the contents of intentionality.23 Or otherwise put, in virtue of
The Conformity Thesis, Kant’s TI says that all the essential formal or structural
facts about manifestly real intentional objects are synthetically a priori necessarily
determined by all the a priori facts about intentionality, according to the formal
specifications of the Transcendental Aesthetic, the Metaphysical Deduction of the
Categories, the Transcendental Deduction of the Categories, the Transcendental
Schematism of the Categories, and the schematised Principles of Pure Understand-
ing. And that, bounded in a nutshell, is Kant’s transcendental idealist solution
to The Metaphysical Problem about intentionality.
In this way, all versions of Kant’s TI hold that the manifestly real
world we cognise conforms to the non-empirical forms or structures of our
innately specified cognitive capacities in some modally robust sense. Unfortu-
nately for Kant scholars and contemporary Kantians, however, the positive
formulation of TI at CPR xvi–xvii is not itself perfectly clear and distinct, and
could, at least in principle, express any one of the four following versions:
g. ‘Bisher nahm man an, all unsere Erkenntnis müsse sich nach den Gegenständen richten; aber alle
Versuche, über sie a priori etwas durch Begriffe auszumachen, wodurch unsere Erkenntnis
erweitert würde, gingen unter dieser Voraussetzung zu nichte. Man versuche es daher einmal, ob
wir nicht in den Aufgaben der Metaphysik damit besser fortkommen, daß wir annehmen, die
Gegenstände müssen sich nach unserem Erkenntnis richten, welches so schon besser mit der
verlangten Möglichkeit einer Erkenntnis derselben a priori zusammenstimmt, die über
Gegenstände, ehe sie uns gegeben werden, etwas festsetzen soll. Es ist hiemit eben so, als mit
den ersten Gedanken des Kopernikus bewandt.’ CPR Bxvi.
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Transcendental idealism, phenomenology and intentionality 201
My own view is that the most philosophically defensible thesis is the conjunction
of (iii) and (iv), which I call weak or counterfactual transcendental idealism or
WCTI. In turn, WCTI, it should be noted for later discussion, says that the
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202 Robert Hanna
manifestly real world can exist even if no rational human minds actually do
exist, and even if no minds of any kind have ever existed. But necessarily, the
manifestly real world does not exist unless, were we to exist, we would be
able to cognise it veridically to some extent.
Nevertheless, many Kantians are committed to what I call strong transcen-
dental idealism or STI, which says:
But some other Kantians think that Kant’s STI is objectively false and are
committed instead only to the objective truth of Kant’s WCTI, which says:
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Transcendental idealism, phenomenology and intentionality 203
they would veridically cognise that world, via either essentially non-
conceptual (i.e., intuitional) content or conceptual content, at least to
some extent (= the counterfactual cognisability thesis).
(iv) The manifestly real world has at some earlier times existed without
rational human animals to cognise it veridically, and could exist even
if no rational human animals existed to cognise it veridically, even
though some rational human animals now actually exist in that world –
e.g., I (R.H.) now actually exist in the manifestly real world – who do
in fact cognise it veridically, at least to some extent (= the existential
thesis).
Having stated WCTI as carefully as I can, there are at least two significant
philosophical questions that can still be raised about it.
The first question is the historical philosophical question of whether Kant’s
own TI should be understood as STI or instead as WCTI. My own view on
this question, for what it is worth, is that Kant himself simply oscillated
between STI on the one hand and WCTI on the other hand. Some Kant
texts support one reading, and other Kant texts support the other read-
ing. The Transcendental Aesthetic and the Analytic of Concepts in the first
Critique mostly support the STI reading. But Kant’s remarks about ‘empiri-
cal realism’, the Refutation of Idealism, and the Analytic of Principles more
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204 Robert Hanna
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Transcendental idealism, phenomenology and intentionality 205
Therefore, necessarily, the actual existence of the manifestly real world does
not render our conscious rational human animal actual existence in that
world impossible. On the contrary, the actual existence of the manifestly
real world renders our conscious rational human animal actual existence in that
world necessarily possible.
One very striking implication of The Conformity Thesis, when it is inter-
preted according to STI, is that actual or possible cognisable or ‘thick’ objects –
i.e., actual or possible empirical objects, objects of experience or manifestly
real objects are literally token-identical with the mental contents of the objec-
tively valid (empirically meaningful) and also objectively real (empirically
true) empirical judgements that are used to represent them:
You put the matter quite precisely when you say: ‘The content of a
representation is itself the object; and the activity of the mind whereby
the content of a representation is represented is what is meant by
“referring to the object”.’h,26
But if, as I believe, STI is objectively false and on the contrary WCTI
is objectively true, then the token-identity thesis is false, and the isomorphism-
without-token-identity-thesis holds instead, according to which the content
of a representation in an objectively valid or objectively real empirical
judgement is not ‘itself the object’, even though the object necessarily has
the same form or structure as the content. More simply put, Kant’s WCTI
says that, necessarily, the manifestly real world we really cognise is pre-
formatted for our cognition – but it exists outside our heads, not inside our
heads.
In sharp contrast to Berkeleyan subjective or phenomenal idealism:
h. ‘Sie haben es ganz wohl betroffen, wenn Sie sagen: “Der Inbegriff der Vorstellungen ist selbst
das Object und die Handlung des Gemüths, wodurch der Inbegriff der Vorstellungen vorgestellt
wird, heisst sie auf den Object beziehen.” ’ Correspondence 11: 314.
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206 Robert Hanna
And in equally sharp contrast to Cartesian sceptical idealism, TI does not say
that it is possible that nothing exists outside my own conscious states (i.e.,
inner sense): on the contrary, TI synthetically a priori entails that necessarily
some directly knowable material things actually exist outside my conscious states
(i.e., inner sense) in space, i.e., it synthetically a priori entails the falsity of
both Berkeleyan subjective or phenomenal idealism and Cartesian sceptical
idealism alike, and also the truth of empirical realism:
And this empirical realism is in fact the explicit two-part conclusion of Kant’s
Refutation of Idealism:
If I am correct, then obviously the objective falsity of STI and the objective
truth of WCTI have direct implications for The Metaphysical Problem about
intentionality. More specifically, it means that necessarily there are no inten-
tional objects, including all real empirical objects in the actual world, that
do not counterfactually conform to the non-empirically generated innately
specified forms and structures of the spontaneous cognitive capacities of the
rational human mind, yet all of these ‘thick’ intentional objects can exist
even if we do not exist, and even if no minds of any kind ever have existed.
I will come back to this fundamental point yet again in the concluding
Section V.
i. ‘[Der empirische Realist] gestehet der Materie, als Erscheinung, eine Wirklichkeit zu, die nicht
geschlossen werden darf, sondern unmittelbar wahrgenommen wird.’ CPR A371.
j. ‘Alle äußere Wahrnehmung . . . beweiset unmittelbar etwas Wirkliches im Raume, oder ist
vielmehr das Wirkliche selbst und in so fern ist also der empirische Realismus außer Zweifel, d.i.
es korrespondiert unseren äußeren Anschauungen etwas Wirkliches im Raume.’ CPR A375.
k. ‘[D]as Bewußtsein meines eigenen Daseins ist zugleich ein unmittelbares Bewußtsein des
Daseins anderer Dinge außer mir.’ CPR B276.
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Transcendental idealism, phenomenology and intentionality 207
l. ‘Als eigentlichen Gegenstand der Psychologie werden wir nur die psychischen Phänomene in
dem Sinn von wirklichen Zuständen anzusehen haben. Und sie ausschließlich sind es, in bezug
auf welche wir sagen, die Psychologie sei die Wissenschaft von den psychischen Phänomenen.’
F. Brentano, Psychologie vom Empirischen Standpunkte, 2 vols. (Leipzig: Duncker & Humblot,
1874) (hereafter PeS), 130.
m. ‘1. Ich verstehe [unter ‘deskriptiver Psychologie’] eine analysierende Beschreibung unserer
Phänomene. 2. Unter Phänomenen aber [verstehe ich] das, was von uns wahrgenommen wird,
and zwar im strengen Sinn der Worte wahrgenommen wird. 3. Dies ist zum Beispiel bei der
Außenwelt nicht der Fall. 4. Um Phänomen zu sein, muß etwas in sich sein. Mit unrecht stellt
man Phänomen in Gegensatz zum an sich Seienden. 5. Dagegen kann etwas Phänomen sein,
ohne ein Ding an sich zu sein, wie zum Beispiel das Vorgestellte als solches, das Gewünschte als
solches. 6. Wenn man sagt, Phänomene seien Gegenstände der inneren Wahrnehmung, so sagt
man die Wahrheit, obwohl das “innere” eigentlich überflüssig ist. Alle Phänomene sind innere
zu nennen, weil sei alle zu einer Realität gehören, sei es als Bestandteile, sei es als Korrelate.’
F. Brentano, Deskriptive Psychologie (Hamburg: Felix Meiner Verlag, 1982) (hereafter DP), 53.
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208 Robert Hanna
n. ‘Wenn man die Beschreibung der Phänomene deskriptive Psychologie nennt, so hebt man
besonders die Betrachtung der psychischen Realitäten hervor. Zu ihr kommt dann als zweiter
Teil der Psychologie die genetische Psychologie hinzu . . . In diese muß die Physiologie mächtig
eingreifen, während die deskriptive Psychologie von ihr relativ unabhängig ist.’ DP, 53.
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Transcendental idealism, phenomenology and intentionality 209
o. ‘Ein Bespiel für die psychischen Phänomene bietet jede Vorstellung durch Empfindung oder
Phantasie; und ich verstehe hier unter Vorstellung nicht das, was vorgestellt wird, sondern den
Akt des Vorstellens. Also das Hören eines Tones, das Sehen eines farbigen Gegenstandes, das
Empfinden von warm oder kalt, sowie die ähnlichen Phantasiezustände sind Beispiele, wie ich
sie meine; ebenso aber auch das Denken eines allgemeinen Begriffs . . . Ferner, jedes Urteil, jede
Erinnerung, jede Erwartung, jede Folgerung, jede Überzeugung oder Meinung, jeder Zweifel –
ist ein psychisches Phänomen. Und wiederum ist ein solches jede Gemütsbewegung, Freude,
Traurigkeit, Furcht, Hoffnung, Mut, Verzagen, Zorn, Liebe, Haß, Begierde, Willen, Absicht,
Staunen, Bewunderung, Verachtung, usw.’ PeS, 103.
p. ‘[M]it dem Namen der psychischen Phänomene bezeichnen wir die Vorstellungen, sowie auch
alle jene Erscheinungen, für welche Vorstellungen die Grundlage bilden.’ PeS, 104.
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210 Robert Hanna
As we use the verb ‘to present’, ‘to be presented’ means the same as ‘to
appear’.q,33
q. ‘Wie wir das Wort “vorstellen” gebrauchen ist “vorgestellt werden” so viel wie “erscheinen”.’
PeS, 106.
r. ‘Beispiele von physichen Phänomenen dagegen sind eine Farbe, eine Figur, eine Landschaft, die
ich sehe; ein Akkord, den ich höre; Wärme, Kälte, Geruch, die ich empfinde; sowie ähnliche
Gebilde, welche mir in der Phantasie erscheinen.’ PeS, 104.
s. ‘Jedes psychische Phänomen ist durch das charakterisiert, was die Scholastiker des Mittelalters
die intentionale (auch wohl mentale) Inexistenz eines Gegenstands gennant haben, und was wir,
obwohl mit nicht ganz unzweideutigen Ausdrücken, die Beziehung auf einen Inhalt, die
Richtung auf ein Objekt (worunter hier nicht eine Realität zu verstehen ist), oder die
immanente Gegenständlichkeit nennen würden. Jedes enthält etwas als Objekt in sich, obwohl,
nicht jedes in gleicher Weise. In der Vorstellung ist etwas vorgestellt, in dem Urteile ist etwas
anerkannt oder verworfen, in der Liebe geliebt, in dem Hasse gehaßt, in dem Begehren begehrt
usw. Diese intentionale Inexistenz ist den psychischen Phänomenen ausschließlich
eigentümlich. Kein physisches Phänomen zeigt etwas Ähnliches. Und somit können wir die
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Transcendental idealism, phenomenology and intentionality 211
psychischen Phänomene definieren, indem wir sagen, sie seien solche Phänomene, welche
intentional einen Gegenstand in sich enthalten.’ PeS, 115–16.
t. ‘Eine weitere gemeinsame Eigentümlichkeit der psychischen Phänomene ist die, daß sie nur im
inneren Bewußtsein wahrgenommen werden, während bei den physichen nur äußere
Wahrnehmung möglich ist . . . Allein die innere Wahrnehmung hat, abgesehen von der
Besonderheit ihres Objektes, auch noch anderes, was sie auszeichnet; namentlich jene
unmittelbare, untrügliche Evidenz.’ PeS, 118–19.
u. ‘[I]st es offenbar . . . daß kein psychisches Phänomen von mehr als einem einzigen
wahrgenommen wird.’ PeS, 119.
v. ‘[U]nter allen Erkenntnissen der Erfahrungsgegenstände ihr allein zukommt . . . Ja noch mehr!
Die innere Wahrnehmung ist nicht bloß die einzige unmittelbar evidente; sie ist eigentlich die
einzige Wahrnehmung im eigentlichen Sinne des Wortes. Haben wir doch gesehen, daß die
Phänomene der sogenannten äußeren Wahrnehmung auch auf dem Wege mittelbarer
Begründung sich keineswegs als wahr und wirklich erweisen lassen . . . Die sogenannte äußere
Wahrnehmung ist also streng genommen nicht eine Wahrnehmung.’ PeS, 119.
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212 Robert Hanna
We said that mental phenomena are those phenomena which alone can
be perceived in the strict sense of that word. We could just as well say
that they are those phenomena which alone possess real existence as
well as intentional existence. Knowledge, joy and desire really exist.
Colour, sound and warmth have only a phenomenal and intentional
existence.w,39
Characterisation 5 ➔ In terms of the unity of the mental.
w. ‘Wir sagten, die psychischen Phänomene seien diejenigen, von welchen allein eine
Wahrnehmung im eigentlichen Sinne möglich sei. Wir können ebensogut sagen, sie seien
diejenigen Phänomene, welchen allein außer der intentionalen auch eine wirkliche Existenz
zukomme. Erkenntnis, Freude, Begierde bestehen wirklich; Farbe, Ton, Wärme nur
phänomenal und intentional.’ PeS, 120.
x. ‘[D]ie psychischen Phänomene, die jemand wahrnimmt, ihm trotz aller Mannigfaltigkeit immer
als Einheit erscheinen, während die physischen Phänomene, die er etwa gleichzeitig wahrnimmt,
nicht in derselben Weise alle als Teilphänomene eines einzigen Phänomens sich darbieten.’ PeS,
127.
y. ‘Dasjenige Merkmal, welches die psychischen Phänomene unter allen am meisten kennzeichnet,
ist wohl ohne Zweifel die intentionale Inexistenz.’ PeS, 127.
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Transcendental idealism, phenomenology and intentionality 213
Second, mental phenomena are occurrent apparent facts about the human
activity of consciously representing objects, which Brentano (explicitly fol-
lowing the Scholastics) dubbed intentionality. But despite Brentano’s use of
the Scholastic term ‘intentionality’, it is clear that the very idea of intention-
ality is fundamentally derived from Kant’s cognitive semantics. According
to Brentano, intentionality is a necessary and sufficient condition of mental
phenomena.43 Conversely, the presence of mental phenomena before the
mind is a necessary and sufficient condition of intentionality. Therefore the
very idea of intentionality in Brentano’s sense is necessarily equivalent to
Kant’s doctrine of inner sense and his corresponding doctrine of specifically
subjective phenomena.
Third, another necessary and sufficient condition of mental phenom-
ena is inner perception, which is an immediate, infallible, self-evident knowl-
edge about intentional facts.44 Brentano’s notion of inner perception in
turn corresponds to what Kant called ‘empirical apperception’ (CPR B132),
with the crucial difference that, unlike Brentano, Kant does not suppose
that empirical apperception is either immediate (because for Kant it is
always mediated by concepts), infallible (because for Kant it is merely
contingent cognition), or certain (because for Kant it is merely empirical
cognition).
Fourth, according to Brentano, every act of intentionality – every
mental phenomenon – has an intentional object or ‘immanent objectiv-
ity’. Intentional objects in turn have the ontological property of ‘in-
existence’ or existence-in, which means that their being necessarily depends
on the being of the act of intentionality itself. So for Brentano the
act of intentionality literally contains its intentional objects as intrinsic
contents. Consequently, an intentional object in Brentano’s sense cannot
also exist outside the mind, as a thing-in-itself or noumenon. An inten-
tional object in Brentano’s sense is therefore necessarily equivalent to
Kant’s notion of an appearance of inner sense, i.e., a specifically subjective
appearance.45
Fifth, when an intentional object is represented spatially or by means of
what Kant called ‘outer sense’, whether or not it is represented as actually
extended in space (as, e.g., in the case of the visual experience of colour, which
sometimes is directed proximally to phosphenes – the tiny phenomenal fire-
works you experience when you close your eyes and press your fingers on
your eyelids – and not distally to coloured surfaces), then it is what Brentano
calls a ‘physical phenomenon’.46
Brentano’s notion of Phenomenology is therefore, with one crucial
exception, the same as Kant’s notion of empirical psychology, with its
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214 Robert Hanna
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Transcendental idealism, phenomenology and intentionality 215
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216 Robert Hanna
Nevertheless, if the truth be told, both Husserl and Frege were merely recur-
ring to Kant’s tripartite distinction, made explicitly in and throughout the
first Critique, between
(i∗∗ ) the psychological Form and Materie (i.e., the representational charac-
ter and phenomenal character) of inner sense, that is, its subjectively
experienced attitudes, desires, feelings, sensations and images;
(ii∗∗ ) the Inhalt or mental content of concepts or judgements, that is, their
descriptive or propositional sense or meaning;
and
(iii ) the Beziehung of intuitions or the Umfang of concepts, that is, their
∗
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Transcendental idealism, phenomenology and intentionality 217
But by the second edition, Husserl explicitly realised that this would not suf-
fice for an epistemic foundation of his apriorist version of Phenomenology,
and that he had to upgrade to a higher-order ego:
I have since managed to find [this ego], i.e., have learnt not to be led
astray from a pure grasp of the given through corrupt forms of the
ego-metaphysic.aa,51
(i∗ ) that this propositional content be materially identical with the truth-
making object of the proposition,
and
z. ‘Nun muß ich freilich gestehen, daß ich dieses primitive Ich also notwendiges
Beziehungszentrum schlechterdings nicht zu finden vermag.’ LU, ii, 361.
aa. ‘Inzwischen habe ich es zu finden gelernt, bzw. gelernt, mich durch Besorgnisse vor den
Ausartungen in dem reinen Erfassen des Gegebenen nicht beirren zu lassen.’ LU, ii, 361, n.1.
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218 Robert Hanna
(ii∗ ) that the form of this propositional content be immediately and infal-
libly apprehended by the thinking subject.
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Transcendental idealism, phenomenology and intentionality 219
bb. ‘Die Vernunft nur das einsieht, was sie selbst nach ihrem Entwurfe hervorbringt.’
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220 Robert Hanna
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Transcendental idealism, phenomenology and intentionality 221
(i) necessarily all the thick objects of human intentionality are phenomena
and never noumena;
(ii) necessarily all the essential formal or structural properties of thick
intentional objects conform to the innately specified non-empirically
spontaneously generated a priori forms or structures of the human
mind;
(iii) necessarily the manifestly real world exists only if, were human cognis-
ers to exist, then they would be able to cognise that world veridically,
at least to some extent, but the manifestly real natural world can exist
even if rational human minds, or any other kinds of minds, do not
actually exist or never have existed;
and
(iv) I am now in an intentional act, state or process whose cognitive–
semantic content, both essentially non-conceptual (i.e., intuitional)
and conceptual, directly and uniquely refers to him.
Notes
1. My own view is that minds like ours are inherently rational, conscious, intentional and
essentially embodied. See R. Hanna, Rationality and Logic (Cambridge, Mass.: MIT Press,
2006); R. Hanna and M. Maiese, Embodied Minds in Action (Oxford: Oxford University
Press, 2009); and R. Hanna, Cognition, Content, and the A Priori (Unpublished ms, Fall
2012 version).
2. See, e.g., P. Jacob, ‘Intentionality’, in E. N. Zalta (ed.), The Stanford Encyclopedia of Philoso-
phy (Fall 2010 Edition), available at <http://plato.stanford.edu/archives/fall2010/entries/
intentionality/>.
3. See, e.g., R. Pasnau, Theories of Cognition in the Later Middle Ages (Cambridge: Cambridge
University Press, 1997).
4. See, e.g., D. Moran, Introduction to Phenomenology (London, Routledge, 2000).
5. See, e.g., M. Dummett, Origins of Analytical Philosophy (Cambridge, Mass.: Harvard Uni-
versity Press, 1993), esp. chs. 2–4 and 9–10.
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222 Robert Hanna
6. See B. Russell, The Problems of Philosophy (Oxford: Oxford University Press, 1991), ch. IV;
and B. Russell, ‘Knowledge by acquaintance and knowledge by description’, in Mysticism
and Logic (Totowa, NJ: Barnes & Noble, 1981), 152–67.
7. See L. Wittgenstein, Tractatus Logico-Philosophicus, trans. C. K. Ogden (London:
Routledge and Kegan Paul, 1981), props. 2.0123–2.01231, 3.5, and 4.002, 33, 61 and
61–63.
8. See Wittgenstein, Philosophical Investigations, esp. part II; and L. Wittgenstein, Remarks on
the Philosophy of Psychology, trans. G. E. M. Anscombe, 2 vols (Chicago, Ill.: University of
Chicago Press, 1980).
9. See P. Geach, Mental Acts: their content and their objects (London: Routledge & Kegan Paul,
1956).
10. See R. Chisholm, Perceiving (Ithaca, NY: Cornell University Press, 1957); R.
Chisholm, The First Person: an essay on reference and intentionality (Minneapolis, Minn.:
University of Minnesota Press, 1981); and R. Chisholm and W. Sellars, ‘Chisholm–Sellars
correspondence on intentionality’, in A. Marras (ed.), Intentionality, Mind, and Language
(Urbana, Ill.: University of Illinois Press, 1972), 214–48.
11. See J. Searle, Intentionality (Cambridge: Cambridge University Press, 1983).
12. See D. Dennett, Content and Consciousness (London: Routledge and Kegan Paul, 1969); and
D. Dennett, The Intentional Stance (Cambridge, Mass.: MIT Press, 1987).
13. J. Fodor, The Language of Thought (Cambridge, Mass.: Crowell/MIT Press, 1975); and J.
Fodor, RePresentations (Cambridge, Mass.: MIT Press, 1981), esp. chs. 4 and 7–9.
14. F. Dretske, ‘The intentionality of cognitive states’, in P. French et al. (eds), Mid-
west Studies in Philosophy, Vol. 5 (Minneapolis, Minn.: University of Minnesota Press,
1980), 281–94; and F. Dretske, Naturalizing the Mind (Cambridge, Mass.: MIT Press,
1995).
15. See R. Hanna, ‘Kant and nonconceptual Content’, European Journal of Philosophy 13 (2005),
247–90; R. Hanna, ‘Kantian non-conceptualism’, Philosophical Studies 137 (2008), 41–
64; R. Hanna and M. Chadha, ‘Non-conceptualism and the problem of perceptual self-
knowledge’, European Journal of Philosophy 19 (2011), 184–223; R. Hanna, ‘Kant’s non-
conceptualism, rogue objects, and the gap in the B deduction’, International Journal of
Philosophical Studies 19 (2011), 397–413; R. Hanna, ‘Beyond the myth of the myth: a
Kantian theory of non-conceptual content’, International Journal of Philosophical Studies 19
(2011), 321–96; and Hanna, Cognition, Content, and the A Priori, ch. 2.
16. For convenience I refer to Kant’s works intratextually in parentheses. The citations include
both an abbreviation of the English title and the corresponding volume and page numbers
in the standard ‘Akademie’ edition of Kant’s works: Kants gesammelte Schriften, edited
by the Königlich Preussische (now Deutsche) Akademie der Wissenschaften (Berlin: G.
Reimer [now de Gruyter], 1900). For references to the first Critique, I follow the com-
mon practice of giving page numbers from the A (1781) and B (1787) German editions
only. Because the Akademie edition contains only the B edition of the first Critique, I
have also consulted the following German composite edition: Kritik der reinen Vernunft,
in Kant, Werke in sechs Bänden, ed. W. Weischedel, iii (Frankfurt: Suhrkamp, 1968). I
generally follow the standard English translations from the German texts, but have occa-
sionally modified them where appropriate. Here is a list of the abbreviations and English
translations of the works cited: LL: Immanuel Kant: Lectures on Logic, trans. J. M. Young
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Transcendental idealism, phenomenology and intentionality 223
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224 Robert Hanna
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