As a student of Professor Thomas Seebohm, I had the distinct privilege of immersing myself in the depths of philosophy of science, guided by his profound insights into the relationship between subjectivity, knowledge, and methodology. My Master’s thesis, which explored the work of Alexander Pfänder and his phenomenological approach to logic and psychology, was heavily influenced by Seebohm’s teachings and intellectual rigor. Through his mentorship, I was introduced to an entirely new way of thinking about science—one that profoundly reshaped my understanding of both the human and natural sciences.
Seebohm’s commitment to phenomenology and its application to various fields of inquiry, especially the human sciences, opened my eyes to the complexities of knowledge production. He taught me that scientific inquiry is not just about collecting data or finding causal explanations—it is about the interpretation of meaning and the contextual understanding of phenomena. This was especially evident in my study of Pfänder’s work, where I learned to appreciate the tension between ontological assumptions and epistemological frameworks. Seebohm’s emphasis on methodological rigor, paired with his understanding of how subjectivity shapes our perceptions of the world, led me to see science not as a neutral pursuit, but as a deeply human endeavor—one that requires both critical reflection.
One of the most transformative aspects of Seebohm’s influence on me was how he framed the application of philosophy in the real world. Through Seebohm’s insights, I began to understand that philosophical inquiry and scientific methods are not confined to the ivory tower; they have practical applications that are incredibly relevant also to the business world I entered after graduating from the University of Mainz. In business, where decisions often rest on data, strategy, and human interaction, Seebohm’s teachings helped me see that we must approach these elements not only with a mind for empirical evidence but with a deep understanding of subjective factors that influence human behavior.
Seebohm’s approach has profoundly impacted the way I now think about business strategy and decision-making. His view of knowledge as something that is shaped by both objective facts and subjective meaning has made me more attuned to the human element in all professional contexts. I now apply a framework that emphasizes the importance of understanding people’s experiences, motivations, and beliefs—not just the data on the surface. This shift in perspective, rooted in Seebohm’s work, has enriched my approach to business, grounding it in a more holistic understanding of the world.
In conclusion, Professor Seebohm’s influence has been immeasurable in shaping my intellectual journey. His ability to bridge the gap between philosophy and practical application, and his deep engagement with the human sciences, has provided me with a framework that is not only academically enriching but profoundly useful in the everyday world. For that, I am deeply grateful to have had him as a guide during my time at university.
Professor Seebohm asked me to write 1996 a thesis on the intersection of phenomenology and logic, emphasizing their relevance in the broader philosophical landscape. He proposed that I explore the contributions of Alexander Pfänder, a key figure in the Munich Realistic Phenomenological Circle, as part of my research.
The work of Alexander Pfänder, particularly as discussed in my thesis, is a philosophical exploration of logic and phenomenology, with a strong focus on descriptive psychology and its connections to Husserl’s phenomenology. The central result of Pfänder’s work can be summarized as follows:
- Phenomenology and Logic: Pfänder attempts to develop a phenomenological logic that connects traditional logic with phenomenological principles. Unlike the traditional approach, which treats logic as a set of formal rules independent of human consciousness, Pfänder emphasizes the ontological dimension of logic. For him, logic is not merely a formal structure but is deeply tied to the intentionality of thought and the relationship between thought and its objects.
- Descriptive Psychology: Influenced by Theodor Lipps, Pfänder develops a descriptive psychology that looks at consciousness and experience in a non-empirical, non-psychological manner. This approach is concerned with how consciousness relates to the objects it perceives and how these relations can be described without relying on the psychological processes behind them.
- Critique of Psychologism: A significant aspect of Pfänder’s work is his critique of psychologism, particularly the idea that logical laws are grounded in psychological processes. He adopts Husserl’s critique of psychologism but goes further by attempting to develop a purely logical, phenomenological foundation for logic, distinct from both psychological processes and traditional formalism.
- Ontological Foundations of Logic: Pfänder’s most significant contribution is his ontological interpretation of logical principles. He introduces the idea that logical principles, such as the law of contradiction and the principle of sufficient reason, are not just formal rules but have ontological significance, rooted in the structure of ideal entities or conceptual objects that are independent of subjective experience.
- Final Assessment: Pfänder’s work represents a synthesis of descriptive psychology and logic, but it also diverges from Husserl’s transcendental approach in several key areas. Notably, Pfänder’s treatment of logical objects and their relationship to ontological reality provides a unique ontological framework for logic, which contrasts with Husserl’s emphasis on epistemology and consciousness within his transcendental phenomenology.
In conclusion, Pfänder’s work in logic and phenomenology offers a significant contribution to philosophical methodology, emphasizing the ontological basis of logical laws and critiquing the reduction of logic to empirical or psychological foundations. His ideas laid the groundwork for a distinctly phenomenological logic that connects the study of thought with the essence of the objects it contemplates.
