fkusumot said:
Husserl thought that the way we talked about comparisons was important and should be very specific. The intentional experience is the active one and may exist before hand, in principle, a priori. Specifying the noema keeps this in the objective vice the subjective realm. The analysis is a little like Kant's in the Critique of Judgment. So in the comparion you might find an element that is common to both SMG and NSMB is used to different ends and in an apparently not ironic sense. When you compare them their will still be tension between the modality of both uses. Anyway, sorry for geeking out like that. All my graduate and post-graduate studies were in Philosophy, Greek Philosophy and the Early Church Fathers like Augustine up to Aquinas. The sentence in question was what it was to very narrowly define what type of comparison could yield grist for discussion. |
I believe that you completely failed to define "intentional experience". I suppose I could have been more clear that I was looking for a definition instead of an identification.
A bit of Internet research tells me that "Intentional experience refers to real entities, objects that actually exist. Frege pointed out long ago that when somebody is thinking about the moon, it is not just the idea of the moon but of an actual, intentional experience in which the moon is the appearing reference or phenomenon."
This contrasts with what I might naturally presume the term to mean, that is, an experience one has intentionally, on purpose as opposed to involuntarily -- such as the "look and feel" of playing the two games. Instead it seems that "intentional experience" only means something akin to a real-world reference instead of an abstract idea.
Am I wrong? I'm kind of dashing this off in a futile attempt to not be late for work.
[edit: source]
Tag (courtesy of fkusumot): "Please feel free -- nay, I encourage you -- to offer rebuttal."
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