“There is an experience in which it is possible for us to come to the world with no knowledge or preconceptions in hand; it is the experience of astonishment. The “knowing” we have in this experience stands in stark contrast to the “knowing” we have in our everyday lives, where we come to the world with theory and “knowledge” in hand, our minds already made up before we ever engage the world. However, in the experience of astonishment, our everyday “knowing,” when compared to the “knowing” that we experience in astonishment, is shown up as a pale epistemological imposter and is reduced to mere opinion by comparison.
The phenomenological reduction is at once a description and prescription of a technique that allows one to voluntarily sustain the awakening force of astonishment so that conceptual cognition can be carried throughout intentional analysis, thus bringing the “knowing” of astonishment into our everyday experience. It is by virtue of the “knowing” perspective generated by the proper performance of the phenomenological reduction that phenomenology claims to offer such a radical standpoint on the world phenomenon; indeed, it claims to offer a perspective that is so radical, it becomes the standard of rigor whereby every other perspective is judged and by which they are grounded. In what follows there will be close attention paid to correctly understanding the rigorous nature of the phenomenological reduction, the epistemological problem that spawned it, how that problem is solved by the phenomenological reduction, and the truly radical nature of the technique itself.
In other words, the phenomenological reduction is properly understood as a regimen designed to transform a philosopher into a phenomenologist by virtue of the attainment of a certain perspective on the world phenomenon. The path to the attainment of this perspective is a species of meditation, requiring rigorous, persistent effort and is no mere mental exercise. It is a species of meditation because, unlike ordinary meditation, which involves only the mind, this more radical form requires the participation of the entire individual and initially brings about a radical transformation of the individual performing it similar to a religious conversion. Husserl discovered the need for such a regimen once it became clear to him that the foundation upon which scientific inquiry rested was compromised by the very framework of science itself and the psychological assumptions of the scientist; the phenomenological reduction is the technique whereby the phenomenologist puts him or herself in a position to provide adequately rigorous grounds for scientific or any other kind of inquiry.”
By John Cogan. Follow the link to read the rest: