Editing Edmund Husserl (section)

== Life and career ==
=== Youth and education ===
Husserl was born in 1859 in Proßnitz in the [[Margraviate of Moravia]] in the [[Austrian Empire]] (today [[Prostějov]] in the [[Czech Republic]]). He was born into a Jewish family, the second of four children. His father was a [[milliner]]. His childhood was spent in Prostějov, where he attended the secular primary school. Then Husserl traveled to Vienna to study at the ''[[Realgymnasium]]'' there, followed next by the Staatsgymnasium in [[Olmütz]].<ref name="KockelmansBiographical">Joseph J. Kockelmans, "Biographical Note" per Edmund Husserl, at 17–20, in his edited ''Phenomenology. The Philosophy of Edmund Husserl and Its Interpretation'' (Garden City NY: Doubleday Anchor, 1967).</ref><ref name="HusserlPage">{{Cite web |title=Husserl Page: Husserl's Biography in Brief |url=http://www.husserlpage.com/hus_bio.html |access-date=28 July 2023 |website=Husserlpage.com}}</ref>

At the [[University of Leipzig]] from 1876 to 1878, Husserl studied mathematics, physics, and astronomy. At Leipzig, he was inspired by philosophy lectures given by [[Wilhelm Wundt]], one of the founders of modern psychology. Then he moved to the [[Humboldt University of Berlin|Frederick William University]] of Berlin (the present-day [[Humboldt University of Berlin]]) in 1878, where he continued his study of mathematics under [[Leopold Kronecker]] and [[Karl Weierstrass]]. In Berlin, he found a mentor in [[Tomáš Garrigue Masaryk]] (then a former philosophy student of [[Franz Brentano]] and later the first president of [[Czechoslovakia]]) and attended [[Friedrich Paulsen]]'s philosophy lectures. In 1881, he left for the [[University of Vienna]] to complete his mathematics studies under the supervision of [[Leo Königsberger]] (a former student of Weierstrass). At Vienna in 1883, he obtained his PhD with the work ''Beiträge zur Variationsrechnung'' (''Contributions to the [[Calculus of variations]]'').<ref name="KockelmansBiographical" />

Evidently, as a result of his becoming familiar with the [[New Testament]] during his twenties, Husserl asked to be baptized into the [[Lutheran Church]] in 1886. Husserl's father, Adolf, had died in 1884. [[Herbert Spiegelberg]] writes, "While outward religious practice never entered his life any more than it did that of most academic scholars of the time, his mind remained open for the religious phenomenon as for any other genuine experience." At times Husserl saw his goal as one of moral "renewal". Although a steadfast proponent of a radical and rational ''autonomy'' in all things, Husserl could also speak "about his vocation and even about his mission under God's will to find new ways for philosophy and science," observes Spiegelberg.<ref>Spiegelberg, H. ''The Phenomenological Movement. A historical introduction''. The Hague: Martinus Nijhoff, 2d ed. {{ISBN|9024702399}}. Vol. I, [https://books.google.com/books?id=hN3dBgAAQBAJ&lpg=PR2&hl=cs&pg=PA85&redir_esc=y#v=onepage&q&f=false pp. 85–87]. It was reported "from witnesses of Husserl's last days – that Husserl had something like a deathbed conversion." Spiegelberg (1971) at I:85.</ref>

Following his PhD in mathematics, Husserl returned to Berlin to work as the assistant to [[Karl Weierstrass]]. Yet already Husserl had felt the desire to pursue philosophy. Then Weierstrass became very ill. Husserl became free to return to Vienna, where, after serving a short military duty, he devoted his attention to philosophy. In 1884, at the [[University of Vienna]] he attended the lectures of [[Franz Brentano]] on philosophy and philosophical psychology. Brentano introduced him to the writings of [[Bernard Bolzano]], [[Hermann Lotze]], [[John Stuart Mill|J. Stuart Mill]], and [[David Hume]]. Husserl was so impressed by Brentano that he decided to dedicate his life to philosophy; indeed, Franz Brentano is often credited as being his most important influence, e.g., with regard to [[intentionality]].<ref>{{Cite book |last=Spiegelberg |first=E. |url=https://books.google.com/books?id=hN3dBgAAQBAJ&lpg=PR2&hl=cs&pg=PA134&redir_esc=y#v=onepage&q&f=false |title=The Context of the Phenomenological Movement |date=2013-03-09 |publisher=Springer Science & Business Media |isbn=978-94-017-3270-3 |pages=134 |language=en}}</ref> Following academic advice, two years later in 1886 Husserl followed [[Carl Stumpf]], a former student of Brentano, to the [[Martin Luther University of Halle-Wittenberg|University of Halle]], seeking to obtain his [[habilitation]] which would qualify him to teach at the university level. There, under Stumpf's supervision, he wrote his [[habilitation thesis]], ''Über den Begriff der Zahl'' (''On the Concept of Number''), in 1887, which would serve later as the basis for his first important work, ''[[Philosophy of Arithmetic|Philosophie der Arithmetik]]'' (1891).<ref>Kockelmans, "Biographical Note" per Edmund Husserl, 17–20, at 17–18, in his edited ''Phenomenology'' (Doubleday Anchor 1967). ''Husserl's 'Philosophie der Arithmetik'' is further discussed here below.</ref>

In 1887, Husserl married Malvine Steinschneider, a union that would last over fifty years. In 1892, their daughter Elizabeth was born, in 1893 their son [[Gerhart Husserl|Gerhart]], and in 1894 their son Wolfgang. Elizabeth would marry in 1922, and Gerhart in 1923; Wolfgang, however, became a casualty of the [[First World War]].<ref name="HusserlPage" /> Gerhart would become a philosopher of law, contributing to the subject of [[comparative law]], teaching in the United States and after the war in [[Austria]].<ref>{{Cite web |title=Gerhart Husserl; by H. Pallard and R. Hudson |url=http://www.mta.ca/~rhudson/papers/husserl.htm |archive-url=https://web.archive.org/web/20050207205639/http://www.mta.ca/~rhudson/papers/husserl.htm |archive-date=7 February 2005}}</ref>

=== Professor of philosophy ===
[[File:Edmund Husserl 1900.jpg|thumb|Edmund Husserl {{Circa|1900}}]]
Following his marriage, Husserl began his long teaching career in philosophy. He started in 1887 as a ''[[Privatdozent]]'' at the [[Martin Luther University of Halle-Wittenberg|University of Halle]]. In 1891, he published his ''[[Philosophy of Arithmetic|Philosophie der Arithmetik. Psychologische und logische Untersuchungen]]'' which, drawing on his prior studies in mathematics and philosophy, proposed a psychological context as the basis of mathematics. It drew the adverse notice of [[Gottlob Frege]], who criticized its [[psychologism]].<ref>Cf., "Illustrative extracts from Frege's Review of Husserl's ''Philosophie der Arithmetik''", translated by P. T. Geach, at 79–85, in Peter Geach and Max Black, editors, ''Translations from the Philosophical Writings of Gottlob Frege'' (Oxford: Basil Blackwell 1977).</ref><ref>{{Citation |last=Beyer |first=Christian |title=Edmund Husserl |date=2022 |encyclopedia=The Stanford Encyclopedia of Philosophy |editor-last=Zalta |editor-first=Edward N. |url=https://plato.stanford.edu/entries/husserl/ |access-date=2025-02-26 |edition=Winter 2022 |publisher=Metaphysics Research Lab, Stanford University |quote=What the exact impact this criticism by Frege may have had on Husserl's subsequent positions is the subject of debate. See below herein the section "Husserl and the Critique of Psychologism" and the subsection "Philosophy of Logic and Mathematics". |editor2-last=Nodelman |editor2-first=Uri}}</ref>

In 1901, Husserl with his family moved to the [[University of Göttingen]], where he taught as ''extraordinarius professor''. Just prior to this, a major work of his, ''Logische Untersuchungen'' (Halle, 1900–1901), was published. Volume One contains seasoned reflections on "pure logic" in which he carefully refutes "psychologism".<ref>Husserl's ''Logische'', in its disentangling of psychology from logic, also served as preparation for the later development of his work in [[phenomenological reduction]]. [[Marvin Farber]], "Husserl and Philosophical Radicalism. The ideas of a presuppositionless philosophy" 37–57 at 47–48, in Kockelmans, ed., ''Phenomenology'' (1967).</ref><ref name="r">{{Cite book |last=Ricoeur |first=Paul |url=https://books.google.com/books?id=3MacEVF4s-QC |title=Husserl: An Analysis of His Phenomenology |date=December 1967 |publisher=Northwestern University Press |isbn=978-0-8101-0530-0 |language=en |chapter=29-30 |quote=Ricœur traces Husserl's development from the Logische Untersuchungen to his later Ideen (Ideas, 1913), as leading from the psychological to the transcendental, regarding the intuition of essences (which the methodology of the phenomenological reduction allows). The book Husserl contains translations of Ricœur's essays of 1949–1967.}}</ref> This work was well received and became the subject of a seminar given by [[Wilhelm Dilthey]]; Husserl in 1905 traveled to Berlin to visit Dilthey. Two years later, in Italy, he paid a visit to Franz Brentano, his inspiring old teacher, and to the mathematician [[Constantin Carathéodory]]. [[Immanuel Kant|Kant]] and [[René Descartes|Descartes]] were also now influencing his thought. In 1910, he became joint editor of the journal ''Logos''. During this period, Husserl had delivered lectures on ''internal time consciousness'', which several decades later his former students [[Edith Stein]] and [[Martin Heidegger]] edited for publication.<ref>Husserl, ''Vorlesungen zur Phänomenologie des inneren Zeitbewusstseins'' (1928), translated as ''The Phenomenology of Internal Time Consciousness'' (Indiana University 1964).</ref>

In 1912, in Freiburg, the journal ''Jahrbuch für Philosophie und Phänomenologische Forschung'' ("Yearbook for Philosophy and Phenomenological Research") was founded by Husserl and his school, which published articles of their phenomenological movement from 1913 to 1930. His important work ''Ideen''<ref>Husserl, ''Ideen au einer reinen Phänomenologie und phänomenologischen Philosophie'' (1913), translated as ''Ideas. General Introduction to Pure Phenomenology'' (New York: Macmillan, 1931; reprint Collier), with "Author's Preface to the English Edition" at 5–22. Therein, Husserl in 1931 refers to "Transcendental Subjectivity" being "a new field of experience" opened as a result of practicing phenomenological reduction, and giving rise to an ''[[a priori and a posteriori|a priori]]'' science not empirically based but somewhat similar to mathematics. By such practice, the individual becomes the "transcendental Ego", although Husserl acknowledges the problem of [[solipsism]]. Later he emphasizes "the necessary stressing of the difference between transcendental and psychological subjectivity, the repeated declaration that transcendental phenomenology is not in any sense psychology" but rather (in contrast to naturalistic psychology) by the phenomenological reduction "the life of the soul is made intelligible in its most intimate and originally intuitional essence" and whereby "objects of the most varied grades right up to the level of the objective world are there for the Ego" (''Ibid.'' at 5–7, 11–12, 18).</ref> was published in its first issue (Vol. 1, Issue 1, 1913). Before beginning ''Ideen'', Husserl's thought had reached the stage where "each subject is 'presented' to itself, and to each all others are 'presentiated' (''Vergegenwärtigung''), not as parts of nature but as pure consciousness".<ref>Ricoeur, Paul (1967). ''Husserl. An Analysis of His Phenomenology''. p. 33. In his "''Ideen'' period" (1911–1925) Husserl also produced two unpublished manuscripts later referred to as ''Ideen II'' and ''Ideen III''. Ricœur (1967) at 35.</ref> ''Ideen'' advanced his transition to a "transcendental interpretation" of phenomenology, a view later criticized by, among others, [[Jean-Paul Sartre]].<ref>Jean-Paul Sartre, "La Transcendance de L'Ego. Esquisse d'une description phénoménologique" in ''Recherches Philosophiques'', VI (1937), translated as ''The Transcendence of the Ego. An existentialist theory of consciousness'' (New York: The Noonday Press 1957). Sartre's "disagreement with Husserl seems to have facilitated the transition from phenomenology to the existentialist doctrines of ''[[Being and Nothingness|L'Être et le Néant]]'' [1943]." F. Williams and R. Kirkpatrick, "Translator's introduction" 11–27, at 12, to ''Transcendence of the Ego'' (1957).</ref> In ''Ideen'' [[Paul Ricœur]] sees the development of Husserl's thought as leading "from the psychological cogito to the transcendental cogito". As phenomenology further evolves, it leads (when viewed from another vantage point in Husserl's 'labyrinth') to "[[transcendental subjectivity]]".<ref>Ricoeur, Paul (1967). ''Husserl. An Analysis of His Phenomenology''. Northwestern University. pp. 29, 30; cf., 177–178.</ref> Also in ''Ideen'' Husserl explicitly elaborates the phenomenological and [[eidetic reduction]]s.<ref>Husserl, ''Ideen'' (1913), translated as ''Ideas'' (1931), e.g., at 161–165.</ref><ref>Ricoeur, ''Husserl'' (1967) at 25–27. ''Ideen'' does not address the problem of solipsism. Ricœur (1967) at 31.</ref> [[Ivan Ilyin]] and [[Karl Jaspers]] visited Husserl at Göttingen.

In October 1914, both his sons were sent to fight on the [[Western Front (World War I)|Western Front of World War I]], and the following year, one of them, Wolfgang Husserl, was badly injured. On 8 March 1916, on the battlefield of [[Battle of Verdun|Verdun]], Wolfgang was killed in action. The next year, his other son, [[Gerhart Husserl]] was wounded in the war but survived. His own mother, Julia, died. In November 1917, one of his outstanding students and later a noted philosophy professor in his own right, [[Adolf Reinach]], was killed in the war while serving in [[Flanders]].<ref name="HusserlPage" />

Husserl had transferred in 1916 to the [[University of Freiburg]] (in [[Freiburg im Breisgau]]) where he continued bringing his work in philosophy to fruition, now as a full professor.<ref>Peter Koestenbaum, "Introductory Essay" ix–lxxvii, at lxxv, in Husserl, ''The Paris Lectures'' ([[The Hague]]: [[:nl:Martinus Nijhoff (uitgever)|Nijhoff]], 2d ed. 1967).</ref> [[Edith Stein]] served as his personal assistant during his first few years in Freiburg, followed later by [[Martin Heidegger]] from 1920 to 1923. The mathematician [[Hermann Weyl]] began corresponding with him in 1918. Husserl gave four lectures on the phenomenological method at [[University College London]] in 1922. The [[University of Berlin]] in 1923 called on him to relocate there, but he declined the offer. In 1926, Heidegger dedicated his book ''Sein und Zeit'' (''[[Being and Time]]'') to him "in grateful respect and friendship."<ref>In the 1962 translation ''Being and Time'' by [[John Macquarrie|Macquarrie]] and Robinson, Heidegger states: "Dedicated to ''Edmund Husserl'' in friendship and admiration. Todnauberg in Baden, Black Forest, 8 April 1926".</ref> Husserl remained in his professorship at Freiburg until he requested retirement, teaching his last class on 25 July 1928. A ''[[Festschrift]]'' to celebrate his seventieth birthday was presented to him on 8 April 1929.

Despite retirement, Husserl gave several notable lectures. The first, at Paris in 1929,<ref>Edmund Husserl, ''Pariser Vorträge'' [1929], translated as ''The Paris Lectures'' (The Hague: Martinus Nijhoff, 2d ed. 1967), by Peter Koestenbaum, with an "Introductory Essay" at ix–lxxvii.</ref> led to ''[[Cartesian Meditations|Méditations cartésiennes]]'' (Paris 1931).<ref>This work was published first in French. Husserl, ''Méditations cartésiennes'' (Paris: Armand Colin 1931), translated by Gabrielle Peiffer and [[Emmanuel Levinas]]. A German edition ''Cartesianische Meditationen'' (which Husserl had reworked) came out in 1950.</ref> Husserl here reviews the phenomenological epoché (or phenomenological reduction), presented earlier in his pivotal ''Ideen'' (1913), in terms of a further reduction of experience to what he calls a 'sphere of ownness.' From within this sphere, which Husserl enacts to show the impossibility of solipsism, the transcendental [[Human ego|ego]] finds itself always already paired with the lived body of another ego, another monad. This '[[a priori and a posteriori|a priori]]' interconnection of bodies, given in perception, is what founds the interconnection of consciousnesses known as transcendental [[intersubjectivity]], which Husserl would go on to describe at length in volumes of unpublished writings. There has been a debate over whether or not Husserl's description of ownness and its movement into intersubjectivity is sufficient to reject the charge of solipsism, to which Descartes, for example, was subject. One argument against Husserl's description works this way: instead of infinity and the Deity being the ego's gateway to the Other, as in Descartes, Husserl's ego in the ''Cartesian Meditations'' itself becomes transcendent. It remains, however, alone (unconnected). Only the ego's grasp "by analogy" of the Other (e.g., by conjectural reciprocity) allows the possibility for an 'objective' intersubjectivity, and hence for community.<ref>Ricoeur, Paul (1967). ''Husserl. An Analysis of His Phenomenology''. Northwestern University. pp. 82–85, 115–116, 123–142. Ricoeur wonders whether here Husserl does not "square the circle" regarding the issue of [[solipsism]].</ref>

In 1933, the [[Anti-Jewish legislation in prewar Nazi Germany|racial laws]] of the new [[National Socialist German Workers Party]] were enacted. On 6 April Husserl was banned from using the library at the University of Freiburg, or any other academic library; the following week, after a public outcry, he was reinstated.<ref>{{Cite book|last=Zack|first=Naomi|authorlink=Naomi Zack|url=https://books.google.com/books?id=8XKDBwAAQBAJ&pg=PA273|title=The Handy Philosophy Answer Book|date=September 2009|publisher=[[Visible Ink Press]]|pages=273–274|isbn=978-1-57859-277-7}}</ref> Yet his colleague Heidegger was elected [[Rector (academic)|Rector]] of the university on 21–22 April, and joined the [[Nazi Party]]. By contrast, in July Husserl resigned from the [[Deutsche Akademie]].<ref name="HusserlPage" />

[[File:Kiepenheuer Institut Freiburg.JPG|thumb|upright=1.13|The [[Kiepenheuer Institute for Solar Physics]] in Freiburg, Husserl's home 1937–1938]]
Later, Husserl lectured at Prague in 1935 and Vienna in 1936, which resulted in a very differently styled work that, while innovative, is no less problematic: ''Die Krisis'' (Belgrade 1936).<ref>Husserl, ''Die Krisis der europäischen Wissenschaften und die transzendentale Phänomenologie'' (Belgrade 1936). "As a Jew who was denied any public platform in Germany, Husserl had to publish, as he had lectured, outside his own country." ''Philosophia'' in Belgrade began its publication. David Carr, "Translator's Introduction" xv–xliii, at xvii, to Edmund Husserl, ''The Crisis of European Sciences and Transcendental Phenomenology'' (Northwestern University 1970).</ref><ref>Quentin Lauer, "Introduction", pp. 1–68, at pp. 6–7, in Edmund Husserl, ''Phenomenology and the Crisis of Philosophy'' (New York: Harper & Row/Torchbook 1965); translated are two works by Husserl: the 1935 Prague lecture "Philosophy and the Crisis of European Man" [Philosophie und die Krisis des europäischen Menschentums], and the 1911 essay "Philosophy as Rigorous Science" [Philosophie als strenge Wissenschaft].</ref> Husserl describes here the cultural crisis gripping Europe, then approaches a philosophy of history, discussing [[Galileo]], Descartes, several British philosophers, and [[Immanuel Kant|Kant]]. The apolitical Husserl before had specifically avoided such historical discussions, pointedly preferring to go directly to an investigation of consciousness. [[Merleau-Ponty]] and others question whether Husserl here does not undercut his own position, in that Husserl had attacked in principle [[historicism]], while specifically designing his phenomenology to be rigorous enough to transcend the limits of history. On the contrary, Husserl may be indicating here that historical traditions are merely features given to the pure ego's intuition, like any other.<ref>Carr, David (1970) "Translator's Introduction" xv–xliii, at xxx–xxxi, xxxiv–xxxv, xxxvii–xxxviii (historicism), xxxvi–xxxvii (as given), to Husserl, ''The Crises of European Sciences''.</ref><ref>Ricœur, Paul (1949) "Husserl et le sens de l'histoire", as translated in his ''Husserl. An Analysis of His Phenomenology'' (1967) at [https://books.google.com/books?id=3MacEVF4s-QC&pg=PT143&redir_esc=y#v=onepage&q&f=false pp. 143–174].</ref> A longer section follows on the "[[lifeworld]]" [''Lebenswelt''], one not observed by the objective logic of science, but a world seen through subjective experience.<ref>Husserl, ''The Crises of European Sciences and Transcendental Phenomenology'' (Northwestern University 1970), e.g., at 127.</ref> Yet a problem arises similar to that dealing with 'history' above, a chicken-and-egg problem. Does the lifeworld contextualize and thus compromise the gaze of the pure ego, or does the phenomenological method nonetheless raise the ego up transcendent?<ref>Carr, David (1970) "Translator's Introduction" xv–xliii, at xxxviii–xlii, to Husserl, ''The Crises of European Sciences''.</ref> These last writings presented the fruits of his professional life. Since his university retirement, Husserl had "worked at a tremendous pace, producing several major works."<ref name="KockelmansBiographical" />

After suffering a fall in the autumn of 1937, the philosopher became ill with [[pleurisy]]. Edmund Husserl died in Freiburg on 27 April 1938, having just turned 79. His wife, Malvine, survived him. [[Eugen Fink]], his research assistant, delivered his [[eulogy]].<ref>{{Citation |last=Beyer |first=Christian |title=Edmund Husserl |date=2022 |encyclopedia=The Stanford Encyclopedia of Philosophy |editor-last=Zalta |editor-first=Edward N. |url=https://plato.stanford.edu/entries/husserl/ |access-date=2025-02-26 |edition=Winter 2022 |publisher=Metaphysics Research Lab, Stanford University |editor2-last=Nodelman |editor2-first=Uri}}</ref> [[Gerhard Ritter]] was the only Freiburg faculty member to attend the funeral, as an anti-Nazi protest.

=== Heidegger and the Nazi era ===
Husserl was rumoured to have been denied the use of the library at Freiburg as a result of the anti-Jewish legislation of April 1933.<ref>Hugo Ott, ''Martin Heidegger, Unterwegs zu seiner Biographie''. Campus Verlag p.168, [[Walter Biemel]] "Erinnerungsfragmente" in Erinnerung an Martin Heidegger Neske 1977 S.22</ref> Relatedly, among other disabilities, Husserl was unable to publish his works in Nazi Germany [see above footnote to ''Die Krisis'' (1936)]. It was also rumoured that his former pupil [[Martin Heidegger]] informed Husserl that he was discharged, but it was actually the previous rector.<ref>Rüdiger Safranski, ''[[Martin Heidegger: Between Good and Evil]]'' (Cambridge, Mass., & London: Harvard University Press, 1998), pp. 253–8.</ref>
Apparently, Husserl and Heidegger had moved apart during the 1920s, which became clearer after 1928 when Husserl retired and Heidegger succeeded to his university chair. In the summer of 1929 Husserl had studied carefully selected writings of Heidegger, coming to the conclusion that on several of their key positions they differed: e.g., Heidegger substituted ''Dasein'' ["Being-there"] for the pure ego, thus transforming phenomenology into an anthropology, a type of psychologism strongly disfavored by Husserl. Such observations of Heidegger, along with a critique of [[Max Scheler]], were put into a lecture Husserl gave to various ''Kant Societies'' in Frankfurt, Berlin, and Halle during 1931 entitled ''Phänomenologie und Anthropologie''.<ref>Spiegelberg, Herbert (1971). ''The Phenomenological Movement. A Historical Introduction''. The Hague: Martinus Nijhoff, 2d ed. {{ISBN|9024702399}}. Vol. I. pp. 281–283. "Around this time, Husserl also began to refer to Heidegger and Scheler as his philosophical antipodes." Spiegelberg (1970) at p. 283.</ref><ref name="b1">Husserl, Edmund (1997). ''Psychological and Transcendental Phenomenology and the Confrontation with Heidegger (1927–1931)'', translated by T. Sheehan and R. Palmer. Dordrecht: Kluwer. {{ISBN|0792344812}}, which contains his "Phänomenologie und Anthropologie" at pp. 485–500.</ref>

In the wartime 1941 edition of Heidegger's primary work, ''[[Being and Time]]'' (''{{lang|de|Sein und Zeit}}'', first published in 1927), the original dedication to Husserl was removed. This was not due to a negation of the relationship between the two philosophers, however, but rather was the result of a suggested censorship by Heidegger's publisher who feared that the book might otherwise be banned by the Nazi regime.<ref name="mohzpp">"Nur noch ein Gott kann uns retten". ''Der Spiegel'', 31 May 1967.</ref> The dedication can still be found in a footnote on page 38, thanking Husserl for his guidance and generosity. Husserl had died three years earlier. In post-war editions of ''Sein und Zeit'' the dedication to Husserl is restored. The complex, troubled, and sundered philosophical relationship between Husserl and Heidegger has been widely discussed.<ref name=b1 />{{efn|Husserl is mentioned by [[Bernard Stiegler]] in the 2004 film ''[[The Ister (film)|The Ister]]''.}}

On 4 May 1933, Professor Edmund Husserl addressed the recent regime change in Germany and its consequences:<blockquote>The future alone will judge which was the true Germany in 1933, and who were the true Germans—those who subscribe to the more or less materialistic-mythical racial prejudices of the day, or those Germans pure in heart and mind, heirs to the great Germans of the past whose tradition they revere and perpetuate.<ref>Richard Evans, ''The Coming of the Third Reich'' (Penguin 2003), p. 421.</ref></blockquote>After his death, Husserl's manuscripts, amounting to approximately 40,000 pages of "''[[Gabelsberger shorthand|Gabelsberger]]''" [[stenography]] and his complete research library, were in 1939 smuggled to the [[Catholic University of Leuven (1834–1968)|Catholic University of Leuven]] in [[Belgium]] by the Franciscan priest [[Herman Van Breda]]. There they were deposited at Leuven to form the ''Husserl-Archives'' of the [[Higher Institute of Philosophy]].<ref>Cf., Peter Koestenbaum, "Introductory Essay" ix–lxxvii, at lxxv–lxxvi, in his edited Edmund Husserl, ''The Paris Lectures'' (The Hague: Martinus Nijhoff, 2d ed. 1967). His widow, Malvine, was instrumental in this rescue project; she became a convert to Catholicism in 1941.</ref> Much of the material in his research manuscripts has since been published in the [[Husserliana]] critical edition series.<ref>Kockelmans, "The Husserl-Archives", at 20–21, in his edited ''Phenomenology'' (Doubleday Anchor 1967).</ref>