Could someone explain to me the theory of phenemenology?

Question:Edmund Husserl's work is the most advanced in this general field, which focus also occurs, albeit differently framed, in Kant, Hegel, Heidegger, Merleau-Ponty, et al.

The Husserlian phenomenological reduction moves from normal subjectivity to transcendental subjectivity.

Hence, it is more a reality, a permanent change of consciousness, than merely a "theory."

Few individuals have actually learned this, according to Husserl; some who have include Eugen Fink and Edith Stein.

According to Husserl, Heidegger did not (although it is possible to detect a significant movement toward Husserl's wisdom, in later Heidegger, e.g. in his "On Time and Being").

One of the key components in Husserlian phenomenology is a competent and complete development of a general, persistent radical change of framing: the "epoche."

This imports an immediate or Kierkegaardian "Aesthetic sphere" re-focus, from what Kierkegaard terms the subsequent sphere, the reflective Ethical. By so doing, one regains both "freshness" and a move from ontic scientism and psychologism to ontologic Aesthetic.

For Husserl, this move is primarily valorizing epistemologic focus. Hence, one might note Husserl's epoche as a move from scientistic epistemology to reframing as fresh look, the Aesthetic now.

Two other motifs in phenomenology are: intentionality re epoche, and intution qua re-freshed in-sight manifesting more clearly. For Husserl, Pure Ego, similar to Plotinus' One Mind Soul-individuation, directs Rays of Light (cf. Patanjali's Light of the Soul) onto Suchness, objects held in the epoche or phenomenological reduction.

An excellent source text is Husserl's "Experience and Judgement."

In the history of phenomenology, the master Husserl claimed to teach God-realized awareness to the scientist; Sartre becomes the anti-Husserl, changing from objects of consciousness to existence beyond objects. For Sartre, Husserl's intentionality and epoche annihilated the self--which is the pons asinorum so many could not cross...in fact, those who learn Husserlian phenomenology testify that a permanent change of awareness does obtain as a signal characteristic of the reduction or epoche. This is of Pure Ego, Plotinus' One Mind Soul-realization, akin to Saint Paul's "Let this Mind abide in you, which was also in Christ Jesus." For the mortal mind of Sartre, this was unwelcome, unlearnable. In real degree, Husserlian epoche is like Vipassana, Tibetan insight meditation which initiates high gamma wave mentation, creativity, and insight. Sartre's lower beta wave focus gives what that is....

"A Philosophy of Universality," O. M. Aivanhov, is mildly related, lay-friendly;
Dr. Jack Kornfield's "Meditation for Beginners" teaches Vipassana; and
http://www.divinecosmos.com is a site promoting a kind of spiritual-physical blend, a kind of epoche or refreshing and reframing.

Best Answer - Chosen by Asker: Edmund Husserl's work is the most advanced in this general field, which focus also occurs, albeit differently framed, in Kant, Hegel, Heidegger, Merleau-Ponty, et al.

The Husserlian phenomenological reduction moves from normal subjectivity to transcendental subjectivity.

Hence, it is more a reality, a permanent change of consciousness, than merely a "theory."

Few individuals have actually learned this, according to Husserl; some who have include Eugen Fink and Edith Stein.

According to Husserl, Heidegger did not (although it is possible to detect a significant movement toward Husserl's wisdom, in later Heidegger, e.g. in his "On Time and Being").

One of the key components in Husserlian phenomenology is a competent and complete development of a general, persistent radical change of framing: the "epoche."

This imports an immediate or Kierkegaardian "Aesthetic sphere" re-focus, from what Kierkegaard terms the subsequent sphere, the reflective Ethical. By so doing, one regains both "freshness" and a move from ontic scientism and psychologism to ontologic Aesthetic.

For Husserl, this move is primarily valorizing epistemologic focus. Hence, one might note Husserl's epoche as a move from scientistic epistemology to reframing as fresh look, the Aesthetic now.

Two other motifs in phenomenology are: intentionality re epoche, and intution qua re-freshed in-sight manifesting more clearly. For Husserl, Pure Ego, similar to Plotinus' One Mind Soul-individuation, directs Rays of Light (cf. Patanjali's Light of the Soul) onto Suchness, objects held in the epoche or phenomenological reduction.

An excellent source text is Husserl's "Experience and Judgement."

In the history of phenomenology, the master Husserl claimed to teach God-realized awareness to the scientist; Sartre becomes the anti-Husserl, changing from objects of consciousness to existence beyond objects. For Sartre, Husserl's intentionality and epoche annihilated the self--which is the pons asinorum so many could not cross...in fact, those who learn Husserlian phenomenology testify that a permanent change of awareness does obtain as a signal characteristic of the reduction or epoche. This is of Pure Ego, Plotinus' One Mind Soul-realization, akin to Saint Paul's "Let this Mind abide in you, which was also in Christ Jesus." For the mortal mind of Sartre, this was unwelcome, unlearnable. In real degree, Husserlian epoche is like Vipassana, Tibetan insight meditation which initiates high gamma wave mentation, creativity, and insight. Sartre's lower beta wave focus gives what that is....

"A Philosophy of Universality," O. M. Aivanhov, is mildly related, lay-friendly;
Dr. Jack Kornfield's "Meditation for Beginners" teaches Vipassana; and
http://www.divinecosmos.com is a site promoting a kind of spiritual-physical blend, a kind of epoche or refreshing and reframing.

and then there was light...

You mean phenomenology? Then it's trying to figure out who flipped the switch, that started a major event rolling.

Well, a simple answer is that Husserl saw that we shouldn't build a theory that takes us away from ourselves, and what it means to be human, so he looked at things as phenomena, instead of looking for the Kantian thing in itself, we look at things as things to be used, or how they can be adapted to human kind. The epoche is really important for this, we have to be able to bracket out certain things to understand things in a human way.

This is a VERY diluted picture, but the best way is to read a little on Husserl in the Wikipedia, and then move onto Heidegger, and then maybe the existentialists, if you are interested in their phenomenology.