Teodors Celms

• https://lv.wikipedia.org/wiki/Teodors_Celms
• https://timenote.info/lv/Teodors-Celms-14.06.1893
• https://www.literatura.lv/en/persons/teodors-celms

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In 2005, APPOLLO did a survey on the top Latvian personalties in Latvian history. Teodors Celms was number 298. This is an excellent summary of his life and philosophy. Teodors has one of the biggest Celms Internet footprints and some excellent articles appear about him on the internet, although, mostly in Latvian or German, making it hard for the younger geneartion to learn much about Teodor.

I obviously saw Teodor or a regular basis whilst living in Germany as a young kid and there are numerous pictures of him and his brother, Janis, visiting us. But I did not know the significance of Teodor until probably mid-life as I engage in many Latvians who knew of his writings and more often, who studied under him. They could only remark how captivating his lectures were and what a popular professor he was. Janis Bastjanis also writes a fair amount about the social life of Teodor and Julijs Celms with the Bastjanu family and the social aspects of the Social Democrat Party. And of course, my father told me much about Teodor and his relationships wiht the family. My last meet with him was when I was in the Army in San Antonio, Texas and I cannot recall if he was visiting or living wiht Izolde at the time, in Austin, I believe. But I spent a wonderful afternoon and evening wiht them and, this was the first time, as a University graduate, I could perhaps even engage in a coherent conversation with him.

I certainly hope the rest of his family offers additionally information about Theodor and adds some more recent pictures of him and family. My pictures are primarily from Latvia's time and the photos. Prior to letting you review public writings about Theodor and his work, I would like to instert a little about what I picked up on him in the geonology search.

Like Zelma, the record books show that after 1881 he too is listed as a "saimnieks" of Vec Slipes - their home and property on the Pedeles Muiza. Saimnieks means "master and owner" and from what I heard, Peteris, their father was a hard working person who eventually was granted or purchased the farm property, most likely from the Muizanieka - Manor owner. I do not know exactly what that means, but I will pursue in time.

Below this APPOLLO article is a wonderfully written English review of Theodor Celms by Maija Kule, current Professor at University of Latvian and follower of Theodors Celms

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«Dažreiz viņš bija it kā mākoņos»[11]

Ineta Lipša, «Latvijas Avīze»

Sestdiena, 24. septembris (2005) 00:01

Ar 373 balsīm aptaujas «100 Latvijas personības» sarakstā 298. ir zinātnieks TEODORS CELMS. Filozofs, kurš lielā mērā noteica gara dzīves spriegumu starpkaru Latvijā. Lielisks orators. Plaša mēroga intelektuālis. Viens no aktīvākajiem latviešu profesionālajiem filozofiem. Mācījies pie sava laika ievērojamākajām filozofijas zvaigznēm, diviem slaveniem neokantiešiem — Henriha Rikerta un fenomenoloģijas pamatlicēja Edmunda Huserla. Pēdējais kādā sarunā esot atzinis Celmu par savu labāko skolnieku.

«Lielais vācu filozofs Hēgelis (Hegel) kādreiz izteicies, ka bez lielas kaislības nekā liela dzīvē nevarot sasniegt, bet domātājam tāda kaislība drīkstot būt tikai kaislība pēc atziņām. Vai es savā dzīvē ko esmu sasniedzis vai ne, ir cits jautājums, bet par to gan vairs nav šaubu, ka kaislība pēc atziņām ir mani jājusi cauri visai dzīvei un jāj kā vecu nelgu vēl tagad, kad nav vairs cerības no tās vaļā tikt,» atzīst pats Teodors Celms 1965. gadā rakstītajā pašportretā.

No cūkgana izdienas kārtībā

Ceļš uz domāšanas kaislību viņam vēries jau bērnībā. Pastarītis Teodors divpadsmit bērnu ģimenē pasaulē ieradās 1893. gada 14. jūnijā Valkas pusē. «Mana dzīve sākusies tāpat kā daudziem agrāko laiku latviešiem: vientuļā lauku sētā ar nepieciešamību kļūt vispirms par cūkganu un iespējamību, tikai pakāpeniski, tā sakot, izdienas kārtībā, uzkāpt līdz ragainā ganāmpulka vadonības cieņai. Lai gan tādas ganu dienas, saistītas nereti ar izlīšanu līdz ādai, salšanu, ar dienestu pat svētdienās, kad pieaugušajiem bija brīvība, reizēm likās krietni rūgtas, tās tomēr, kā tagad to arvien vairāk saprotu, ir devušas lielisku sākuma iespēju manai turpmākai domātāja gaitai,» prāto Celms

1910. gadā pabeidzis Valkas komercskolu, Celms devās uz Maskavu, kur studēja tautsaimniecību un vēlāk filozofiju pie krievu neokantiešiem A. Vedenska un A. Čelpanova. 1920. gadā ar ģimeni atgriezās Latvijā un kļuva par filozofijas lektoru Izglītības ministrijas skolotāju sagatavošanas kursos un Tautas universitātē, nodibināja savu filozofijas studiju. No 1922. līdz 1925. gadam (1923. gadā ieguva doktora grādu) un 1929. gadā papildinājās Vācijā pie Rikerta un Huserla. 1927. gadā aizstāvēja habilitācijas darbu par transcedentālā historisma problēmu un kļuva par Latvijas Universitātes privātdocentu. Celms uzsver, ka savā ziņā ir bijis «pašdarināts cilvēks» (self-made man) — studējis tikai par paša nopelnīto naudu, pasniedzot privātstundas un strādājot par mājskolotāju. Cītību kā Celmu raksturojošu īpašību atzīmējis Jānis Jaunsudrabiņš. «Tas bija kādas lielas gleznu izstādes vernisāžā Rīgas pilsētas muzejā, kur pirmo reizi redzēju un arī tiku iepazīstināts ar jaunu filozofijas doktoru. Man patika viņa skaistā galva, kurai līdzās stāties varēja vienīgi tā, ko Rainis tikpat stalti nesa. Klusībā es apbrīnoju cītību, ar kādu tikko iegūtais paziņa skatījās gleznās, rūpīgi katru numuru uzmeklēdams katalogā, lai zinātu autoru un darba nosaukumu. Tas prasīja lielu piepūli, ko tikai retais izturēja līdz galam. Tik neatlaidīgus gleznu aplūkotājus es pazīstu tikai divus: Teodoru Celmu un Alfrēdu Kalniņu.«

«Eiropas fenomenoloģijas vēstures grāmatās kā T. Celma lielākais nopelns tiek minēts tas, ka viņš pirmais Huserla fenomenoloģijas agrīnajā mācībā (kas tiecās būt stingra zinātne) ir saskatījis vēsturisma un dzīves pasaules motīvus, kas atklājās kā spēcīgs domas impulss Huserla mācības vēlākajā posmā,» raksta prof., Dr. Phil. Maija Kūle. «Pats T. Celms, pēc viņa dēla Pētera Celma liecības, esot sevi dēvējis par kritisko reālistu. Lai nu paliek jautājums par Celma piederību kādai noteiktai filosofiskai skolai. Būtisks ir kas cits: Celms bija plaša mēroga intelektuālis, kura idejas un nostādnes prata ierosināt domāšanas procesus citos cilvēkos, viņš bija ļoti godprātīgs un objektīvs analītiķis, precīzi interpretēja filosofijas vēstures koncepcijas, ievietojot tās sava laika Latvijas kultūras kontekstā.«

«Vaj vajadzīga organizēta dzimumdzīve?»

Piemēram, viņš veltīja uzmanību ne tikai vīriešu un sieviešu psiholoģijai (filozofe Maija Kūle piezīmē: «te gan man gribas atzīt, ka viņš bija sava laika patriarhālo aizspriedumu varā, bet tādi jau bija visi intelektuāļi»), bet arī laulību psiholoģijai — aktuālām sava laikmeta problēmām. 1927. gada aprīlī Teodors Celms nolasa lekciju ciklu par laulību psiholoģiju. Viņa domas uzzina ne tikai klausītāji, kas maksājuši naudu par ieeju, bet arī visos Latvijas kaktos, kur vien mīt «Jaunāko Ziņu» lasītāji. Tēma ir aktuāla, tāpēc tiek publicēta trijos turpinājumos — «Skaistums un nejaukums dzīves drauga izvēlē», «Katastrofas laulāto draugu dzīvē», «Laimīgas un nelaimīgas laulības».

Celms runā par to, ka modernie kultūras cilvēki visi lielākā vai mazākā mērā ir neirotiķi, bet neirotiķu attiecības pret seksuāliem jautājumiem nav pilnīgi normālas. Ka mūslaiku spilgtākie neirotiķi ir nervozie vecpuiši un nervozās vecmeitas. «Vecpuiši un vecmeitas, izvairīdamies no mīlestības, meklē gandarījumu vienpusīgā darbā, pilnīgi tam nododamies, bet nerazdami laimi un apmierinājumu. Ar to tie paliek pat smieklīgi. Pie šiem neirotiķiem, vecpuišiem un vecmeitām, visspilgtāk vērojams, ka ar dabas dāvātām pamatdziņām nedrīkst jokoties, nedrīkst tās apslāpēt, nomākt.»

Celms uzskata, ka par laulību var spriest vienīgi cilvēki, «kuri stāv paši laulības saistībā». Bet no viņiem dzird dažādus padomus. Vieni jūsmo par laulību un visiem ieteic tajā doties, citi turpretī to nolād. «Vaj vajadzīga organizēta dzimumdzīve?» jautā filozofs, konstatējot, ka daudzi ar prieku norāda, ka laulības pagrimst un pasaulē būs vienas važas mazāk. Tomēr pats Celms secina, ka laulībā radītais intīmais ģimenes siltums ir spēks un mīlestība, kas atsver laulības grūtības, padara dzīvi pilnīgāku, nozīmīgāku un vērtīgāku. «Jau bērnu dēļ vien, kuros mēs atdzimstam, vērts doties organizētas laulības saistībās. Laulība ir viens no mūsu dzīves smagākiem un grūtākiem pārbaudījumiem, eksāmeniem, kuram vajadzētu sagatavoties jau no skolas sola. Tad būtu jaunatnē pareizāks jēdziens par laulības nozīmi un mazāk nelaimīgu laulību.«

Pats Celms savu kundzi Veru Vihrovu satika Pirmā pasaules kara laikā. Viņa bija žēlsirdīgā māsa, dzimusi Krievijā Saratovas apgabalā pazīstama ķirurga ģimenē. Celmu laulībā piedzima trīs bērni — Izolde, Dagmāra un Pēteris.

«Studenta galva nav šķūnis»

Teodora brālis Jūlijs Celms bija pazīstams sociāldemokrātu politiķis. Tādējādi arī filozofs saviesīgajā dzīvē bija sastopams šīs partijas biedru viesībās. Viņa kailo galvvidu ar kuplo, sirmo matu pusvainagu ap to, brūnās, zibīgās acis bieži manīja Voldemāra Bastjāņa ģimenē, kuras atvase dēls Ilmārs apbrīnoja filozofa dzirkstīgo stāstīšanas mākslu, plašās zināšanas visdažādākajās jomās un prasmi atrast humoru gandrīz ikkatrā situācijā. 30. gadu beigās studējot universitātē, Ilmārs klausījās Celma loģikas kursu, taču eksāmenu laikā saslima un saistības kārtoja atsevišķi. «Profesors aicināja mani pie sevis tās pašas dienas vakarā. Varēšot kopā paēst arī vakariņas un papļāpāties. Vakariņās Celma kundze Vera cienāja mani ar pankūkām, kas man garšoja īpaši labi, un tēju ar zemeņu ievārījumu. Mielastā piedalījās arī visi trīs Celmu bērni — Izolde, Dagmāra un toreiz vēl gados stipri jaunais pastarītis Pēteris. Ēšana un pļāpāšana pamatīgi ieilga, un sāku raizēties par savu eksāmenu. Vai, tā pieēdies, maz varēšu godīgi izdomāt atbildes uz jautājumiem? Beidzot, jau uz pusnakts pusi, profesors ieaicināja mani savā kabinetā, kur pie galda iesāktās sarunas turpinājām divatā. Runājām par visu ko, no mākslas līdz politikai. Turpināju nervozēt. Kad gribēju Celmam vaicāt, kāpēc viņš man neprasa kaut ko par loģiku, profesors pavaicāja, vai man esot līdzi lekciju grāmatiņa. Kad viņam to parādīju, profesors izcēla spalvu no kabatas un loģikas priekšmeta ailē ierakstīja atzīmi «ļoti sekmīgi». Uz mirkli man galvai izšāvās cauri neglītā «onkuļu būšanas» ideja. «Bet jūs man nekā neprasījāt,» es teicu. Celms samirkšķināja brūnās acis un paskaidroja: «Kā tad ne? Mūsu sarunās bija jālieto loģika — ne tikai vienu, bet daudzas reizes. Man nebija nekādu pūļu saredzēt, ka tu esi lekcijām sekojis, principus aptvēris un savu domāšanu tiem pakārtojis. Studenta galva nav šķūnis vai noliktava. Man mazāk svarīgi, vai viņš iekaļ smadzenēs faktus un definīcijas, nekā tas, vai viņš aptver principa jēgu un prot to lietot spriešanas procesā.«"

Izcilais kultūrvēsturnieks Andrejs Johansons, 30. gados ģimnāzists būdams, bija klāt gandrīz visos Celma publiskajos priekšlasījumos Rīgas Latviešu biedrībā un citur. «Viņš bija izcils runātājs, kas spēja koncīzi [koncentr%C4%93ti, īsi, kodolīgi — no angļu val.] un taču ne bez zināmas jūsmas analizēt ne vien savu tiešo tematu, bet arī pievērst klausītāju interesi filozofiskām un socioloģiskām problēmām vispār — neuzmācīgi, un taisni tādēļ jo efektīvāk, mācīt domāt, saskatīt tās plašākās dimensijas, kurās ietelp ikdienišķais. Celma runās bija arī pievilcīgas terminoloģiskas fineses. Tā viņš reiz ieminējās, ka domāšana atseviškās dotās situācijās var norisināties kā «punktuālās ekstāzēs»; nezinu, vai šis apzīmējums ir viņa paša radīts, taču es to nekad neesmu aizmirsis un daudzkārt pārliecinājies par tā pareizumu. Kad 1939. gadā iznāca Celma apcerējumu krājums «Patiesība un šķitums», nopirku to jau pirmajā dienā, izlasīju tūliņ un pēc tam vietām pārlasīju allaž no jauna.«

«Mīļi mīļi sveicina»

Tomēr Celms nebija liels sabiedrības meklētājs. Viņam patika būt ģimenē. Aizrāvās ar fotografēšanu un vijoles spēli. Viņa izcilo humora izjūtu raksturo Jaunsudrabiņš. Rakstnieks un filozofs uzstājās ar lekcijām «dīpīšu» nometnēs (1944. gadā Celmi emigrēja uz Vāciju, kur profesors strādāja Gettingenas universitātē). Pirms kārtējā brauciena reiz saņēmuši telegrammu, kas tulkojumā no vācu valodas skanēja šādi: «Rītu mēs vedīsim Jaunsudrabiņa suni Celmu uz Blombergu.««Ziņa bija adresēta man. Brīdi biju neziņā, rādīt to savam vēl pagaidām divkājainam līdzgaitniekam vai ne. Bet, pazīdams profesoru kā veselīga humora un laba anekdota cienītāju, pasniedzu to viņam,» atceras Jaunsudrabiņš. ««Tas nu ir lieliski!» viņš iesaucās un dokumentu uz vietas piesavinājās. Bet pēc neilga laika joku zināja jau visa nometne, kaut gan es to netiku tālāk paudis. Droši vien šis fakts jau ir ierindots Teodora Celma meistarīgi priekšā celto anekdotu dzelzs inventārā.«

Suņa tēma vēlreiz ienāca Jaunsudrabiņa un Celma attiecībās pirms filozofa aizbraukšanas uz Ameriku. 1949. gada 26. septembrī rakstnieks saņēma vēstuli. «Mīļais Jaunsudrabiņa kungs un kundze! Rakstu Jums pašlaik no Ventorfas, kur ieradāmies šodien, lai stātos tās augstās komisijas priekšā. Iespējams, ka rīt mūs jau izsauks uz veselības pārbaudi. Cerēsim, ka tas viss neilgs pārāk ilgu laiku un mēs, jaunie Amerikas pilsoņi, varēsim turpināt ceļojumu. Kāpēc es Jums tik steidzīgi rakstu? Šoreiz lieta grozās ap mūsu mazo suņa dvēseli — Krikšeli, kas tik nelaimīgs palika Grēvenē. Mēs nolēmām tā, ka nodosim viņu vai nu mums tuviem cilvēkiem, vai chloroformēsim. Tad nu lūdzam drīzu atbildi, vai Jūs būtu ar mieru Kriksi pieņemt par savu. Mēs būtu ļoti priecīgi, ja viņam nevajadzētu tik ātri aiziet, jo mūžiņš viņam vēl tik īss. Sirsnīgi sveicināti no mammas un no brāļa. Dagmāra.» Un seko filozofa piebilde. «Ja nu Jūs izlemtos par Kriksi, tad būtu gan joks: sakarā ar Celmiem Jūs divreiz būtu tikuši pie suņa — pirmo reiz pie neīsta, otrreiz pie «waschecht». Mīļi, mīļi sveicina Teodors Celms.» Jaunsudrabiņš piekrita mantot Celmu Kriksi.

«Katrs kļūst traks savā veidā»

«Dažreiz viņš bija it kā mākoņos. Ar praktiskām lietām daudz nenoņēmās. Vēlāk gan viņam tas bija jādara,» intervijā par Teodora Celma dzīvi Amerikā pēc izceļošanas no Vācijas 1949. gadā profesoram Visvaldim Klīvem 1993. gadā atklājis Celma dēls Pēteris Celms, tobrīd vēstures profesors Vitenbergas universitātē Springfīldā, Ohaio. Tā kā filozofa dzīvesbiedrei nebija laba veselība (Vera Celma nomira 1977. gadā), pašam nācās pārtiku iepirkt un māju krāsot. 60 gadu vecumā Celms pat iemācījās braukt ar auto par brīnumu ģimenei, kas domājusi, «ka viņš nekad to nevarēs izdarīt, jo nespēs koncentrēt uzmanību uz praktisku lietu».

Celms ievērojis dzelzs disciplīnu. Jaunībā pārslimotā šarlaka dēļ iegūtais hroniskais sirds traucējums viņu glāba no karošanas Pirmajā pasaules karā. Studiju gados divas reizes ticis galā ar atklāto tuberkulozi, vēlāk līdz pat mūža galam piespiedies vingrot un ieturēt diētu. Ar filozofēšanu visbiežāk nodarbojās, staigājot parkos, kur šad tad kaut ko atzīmējis uz maza papīrīša. No 1949. līdz 1963. gadam nostrādājis par profesoru Augustānas koledžā Rokailendā Ilinoisā, pensionējies un juties brīnišķīgi: «Kamēr vairums pensionēto jūtas kā no ūdeņiem krastā izmestas zivis, es jūtos kā zivs, kas no krasta iemesta atpakaļ ūdeņos, jo tikai tagad, kad no peļņas darba man «sausajā» sabiedrības krastā esmu atbrīvots, man pirmo reizi mūžā ir iespēja pilnīgi nodoties vientulīgo pārdomu straumei. Vai nav liela patiesība pazīstamajā izteicienā, ka katrs kļūst traks savā veidā?"

Celms bijis reliģiozs, bet ne parastajā izpratnē. Viņš respektēja teoloģiju, tomēr uzstāja, ka ir tas, ko var saukt par tīro filozofiju. Uzsvēra, ka īstā cilvēkcieņa nav meklējama atziņās, bet cilvēka sirdī. Kristu uzskatījis kā augstāko ideālisma izpausmi. «Ja man jautātu, ko spēju vēl tagad uzskatīt par dzīves augstāko ideālu, tad atbildētu, ka organisko vienību, kurā zināšanas un mākslas sasniegumi būtu iesaistīti pazemīgas mīlētājas sirds vadībā. Bez sirds siltuma pat vislieliskākie zināšanas un mākslas sasniegumi būtu kā akmens vai metalla gan meistariski veidoti, bet paši par sevi auksti un nedzīvi tēli. Ir veca un skumja patiesība, ka starp īstenību un ideāliem esot nepārtiltojama plaisa. Un tomēr — vai cilvēka dzīve ar visu tās kultūru, bet bez ideāliem, nebūtu vislabākā gadījumā tikai grandiozi iekārtots lopkopības process?"

Un sabalsojas profesora un viņa studentes Zentas Mauriņas doma neklātienē ar divpadsmit gadu distanci. «Kā es prof. Celmu nekad neesmu redzējusi ar neskūtu seju, tā arī nekad viņu neesmu redzējusi saīgušu. Dzīves grūtībās viņš pratis saglabāt brīnišķīgu gara ģiedrumu un latviešu sirds skaidrību. Ja es filozofijas laukā un sevišķi teorētiskā filozofijā no viņa daudz esmu mācījusies, tad personīgajā dzīvē mana sirds ir pateicības pilna par viņa stipro, drosmīgo un uzticīgo draudzību, ko viņš apliecinājis daudzos manas dzīves visgrūtākos brīžos. Un vai spēja būt draugam nav tā, kas cilvēku visvairāk atšķir no dzīvnieka?"

Teodors Celms mira 1989. gada 14. februārī ASV gandrīz 96 gadu vecumā.

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The below section in English is pulled from the web as described by Maija Kule, current Professor at University of Latvian and follower of Theodors Celms:

Understanding of Intersubjectivity and Life in Theodors Celm's Philosophical Works

Maija Kúle

University of Latvia

Maya@lza.lv

ABSTRACT: Theodors Celms (1893-1989), a prominent Latvian philosopher, was one of Husserl's best students. Intersubjectivity was an important theme in the "psychological" reading of phenomenology when Celm turned to the problem of the transcendental "I" and to a living-rather than logically defined-subject. Celms concluded that Husserl's phenomenology could not address the question of intersubjectivity because in the course of its development it merely substituted pluralistic solipsism for monistic solipsism. What is most essential in phenomenology-the process of sense (or meaning) formation-remains hardly noticed in Celms' work. Contemporary phenomenology has developed as a philosophy of new thinking-a phenomenology of life that can be applied in different ways toward solving various problems of intersubjectivity.

Professor Theodors Celms (1893-1989) was the most prominent Latvian philosopher. He has published significant philosophical works in Latvian and German. His philosophical heritage is: "Der phânomenologische Idealismus Husserls", Riga, 1928; "Vom Wesen der Philosophie", Regensburg, 1930; "Lebensumgebung und Lebensprojektion", Leipzig, 1933; "Subjekt und Subjektivierung. Studien über das subjektive Sein", Riga, 1943. All these works are republished now in Germany, under the title "Der phänomenologische Idealismus Husserls and andere Schriften", Verlag Peter Lang, 1993.

In 1922-1925 Celms went to Germany and took up courses in philosophy conducted by Rickert and Husserl. Husserl recognized him as one of the best pupils in phenomenology. At the University of Freiburg he obtained the doctoral degree in philosophy. Later he became a research assistant in the "Deutsche Literaturzeitung für Kritik der internationalen Wissenschaft". His main philosophical book on Husserl was translated in Spain, Madrid, 1931. This work has not lost significance up to this day. "Garland" in New Your in 1979 recognized it as important but no longer available book. Celms became famous as one of the deepest critics of Husserl's transcendental phenomenology, who tried to find a way out of the phenomenological discrepancies.

In the thirties Celms wrote reviews in German on M. Heidegger's and M.Scheler's philosophies and published volumes in Latvian: "Tagadnes problèmas" (The Problems of Today), Riga, 1934, and "Patiesìba un øæitums" (Truth and Appearance), Riga, 1939 as well as separate articles in papers, magazines and encyclopaedias. The themes of Man, subject, life, consciousness, culture, society occupy a most prominent place in T.Celms philosophical articles and lectures in the University of Latvia.

At the end of the Second World War Celms emigrated to Germany, then moved to the USA (1949). He worked at Augustana College in Rock Island (Illinois) until the retirement in 1963. In the USA he continued philosophical studies and wrote a book "Phänomen and Wirklichkeit des Ichs. Studien über das subjective Sein" (Phenomenon and Reality of I. Studies of the Subjective Being). This work hasn't been published yet, therefore the understanding of Celms philosophy is based mainly on the first part of his philosophical activity, which is connected with his life in Latvia and Germany. The publication of Celm's manuscripts will enable the development and a more thorough assessment of the ideas on his conception.

Celms has worked on the problems of human nature, the relationship between Man's personality and the culture of mankind, Man's volitional life, which touches upon the themes of psychology and sociology. In his works Celms follows the critical realism, neo-Kantian and phenomenological traditions and tries to develop some new aspects of phenomenology and hermeneutics.

In the European history of philosophy Celms is well known as a phenomenologist. But it must be specified - what kind of phenomenological orientations does he reflect? B.Wandenfels mentioned him together with such famous figures as Roman Ingarden, Ortega y Gasset, Jan Patoàka, Marvin Faber, Hajime Tanabe, Shuzo Kuki (Japan). He was mentioned as a Latvian phenomenologist in Herbert Spiegelberg's history of phenomenology. Th. Seebohm in his book "Der Bedingungen der Möglichkeit der transzendental Philosophie" writes that Folwart in analysing Celm's views on phenomenology has noticed that Celms just fails expressing the thought that phenomenology is nothing but eidetic psychology. This thought has been clearly voiced in German philosophical literature by Ryle, Erlich who pointed out that phenomenology was an a prioristic psychology.

The way how Celms criticizes Husserl's phenomenology, regards him as standing close to the Munich -Gottingen school. Celms was closely connected with A.Pfänder, to whom he dedicated his work "Lebensumgebung und Lebensprojektion" (1933). Pfänder published an excellent review on Celm's book "Der phänomenologische Idealismus Husserls". At the same time Celms occupied a peculiar position, which distinguishes him from Husserl and and the Munich-Gottingen school.

His peculiar position has never been reflected in the European history of phenomenology. To my mind, it is worthwhile, therefore, to view his heritage as the starting point of phenomenology of life. From the present point of view, when the standpoints of phenomenology of life have taken shape, Celms contribution is more obvious than it was at the time when phenomenology was taking its first steps.

Celms calls Husserl's phenomenological idealism life philosophy. The history of phenomenology shows that the notion "life", "live", "life world" and others become important in contemporary phenomenology. Husserl's stand in his latest works is still connected with the way, which links phenomenology with its turning to concrete subjectivity and its life.

The pure life is the basis for reduction in Husserls phenomenology, acknowledges Celms. Life is grasped in phenomenological reflection. In describing the model of Husserl,s reflexive consciousness Celms stresses that life does not consist of objects but of experiences (besteht mein Leben nicht aus Objekten, sondern aus Erlebnissen). We perceive experiences as an infinity of an immanent observation process.

The former distinction between idealism and realism gives place to a new kind to distinction between the I-philosophy (Ich Philosophie) and World-philosophy (Weltphilosophie) which has no I at its centre. Husserl, to Celms mind, belongs to the I-philosophy, which completely subjugates being to spiritualization (Durchgeistigung). If different forms of transcendental philosophy view pure consciousness as transindividual consciousness, then Husserl, according to Celms, poses the problem of the transience of experience brimming with individual consciousness (erfüllte Erlebniszeitlichkeit). That Husserl interprets the world pulse as the pulse of I-life proves that his idealism is close to life philosophy.

In his early works Celms follows the neo-Kantianism and phenomenology, German philosophy of life and critical realism. He speaks about culture, consciousness, its structures, pure I, subject and subjectivation. Celms often compares Husserl's approach with Kant reminding of the limitations of the philosophy of transcendentalism. The world in Husserl's teachings is an idea motivated by interconnected experiences which resembles Kant's approach as the world is attributed existence in itself. Husserl regards the stream of experiences as absolute being. In Celm's opinion, Husserl's phenomenology is one-sided rationalism. However, turning to life's actualities, as Celms notes as far back as in 1928, despite absolute a priori regularities (Regelung) leads to the perpetually irrational.

The question of intersubjectivity in Celm's works is raised problematically, it is connected with the phenomenological question of how break through the inner life of consciousness and to adequately grasp the inner life of a strange consciousness, how can one subjectivity understand another subjectivity enclosed in itself.

Celms takes Husserl's teaching about intersubjectivity very critically. He has many objections to raise to the founder of phenomenology, however, on the whole, the objections concentrate around two themes:

1. Possibility of Husserlian phenomenology to break out the victious circle of solipsism and to solve problem of intersubjectivity,

2. Transcendence and the possibility of phenomenology to grasp it as an objective reality independent of consciousness or the subject's immanence.

Celms writes that Husserl's work "Logische Untersuchungen" are limited in two aspects: the work does not examine all the possible objectivities, but only logical idealities and all the possible experiences of consciousness are not examined either, but only logical experiences - by which Celms understands thinking and cognition. This note that Celms in the twenties makes testifies to the fact that in his opinion in clasical phenomenology there is too little turning to life and human culture.

While the ideal logical units (Bedeutungseinheiten) remain the main sphere of investigation of phenomenology, the fundamental philosophical question about intersubjectivity is not so essential. Transtemporal units of meanings are the basis on which concrete and individual conscioussness unite to meet in mutual understanding. Between these concrete subjects and temporal experiences there is no "abyss". Existence of objective spiritual forms unites all the human beeings.

The theme of intersubjectivity becomes urgent in the "psychological" reading of phenomenology when the later turns to the problem of the transcendental I and to a live not a logically defined subject.

It should be noted though that Husserl and Celms see paralells with psychology and note that what a phenomenologist does is similar (paralell) to what a psychologist does turning to inner experience of one's self and his life. However, alongside with the transcendental phenomenological stand I reaches the last (deepest) point of experience and cognition in which I becomes a desinterested observer of his worldly natural I-world and I. This I-worlds is only a part or a layer of the transcendental life.

Husserl maintains that Descartes has not paid adequate attention to the disclosure of the eternal course of the transcendental Ego's self experience (Selbsterfahrung). Decsartes has not disclosed Ego in the concreteness of his transcendental being and life, which is what phenomenology, aims at. Husserl says, we speak of Ego as of a concrete monad. Consequently, in classical phenomenology the notions "life", "live" function in their transcendental meaning and imply pure structures. Husserl suggests performing transcendental reduction, getting rid of the separate cognizing subject and reasoning about general a priori structures of the transcendental subject. Phenomenologist pleads that the life he writes about is not real live life but only phenomenologically purified life, that concrete subjectivity is not actually existing concretedness, but only its phenomenological ideal, etc. Suchlike excuses render phenomenological investigations more complicated and liable to different interpretations. It is evident from the history of phenomenology when now and again publications appear on how Husserl really understood transcendental subjectivity, how concrete and even individual it can be.

And respectively the more I lost its "purity" the more urgent the problem of intersubjectivity became. As soon as I starts losing the logical universality, the originally given identity, as soon as it is filled with acts, stream of experience, life, it gets more and more psychologized and becomes one's own I notwithstanding the strict demand for observing the phenomenological reduction. As to the logically pure I, the existence and the problem of understanding a strange I is not essential as the pure I in its formal way of existence is all-embracing and universal as it envisaged in the philosophy of transcendentalism. But as to each own one's own I, the problem " the strange" is one of the most important and it must be solved to overcome solipsism and the enclosure of philosophy into the personal consciousness of individual Man.

Taking into account Husserl's statements about the personal character of I, style and like thoughts one must admit that psychological moods penetrate phenomenology very strongly. They cannot be warded off even by Husserl's statement to the effect that pure I and the idea of a person are one and the same.

Inevitably, the psychological undertone in phenomenology is sensed by Husserl's critics, including Celms.

Celms reads Husserl rather simply seeing I as individual I. In Celm's writing there appear propositions that intersubjectivity could be understood even biologically. He says, that such an ability to read the strange I soul experience is biologically necessary and therefore instinctive in Man.

Such reading is, of course, very risky for phenomenology for then it loses any possibility of "logical" and universal interpretation of subject. On the basis of this Celms reproaches phenomenology. Celms comes to the conclusion that Husserl's phenomenology cannot cope with the question of intersubjectivity as in the course of its development it only manages to substitute pluralistic solipsism for monistic solipsism. To save the situation one should recognize the pregiven harmony described by Leibnitz. However, in Celm's opinion, it would be creation of a new metaphysics. The acceptance of such metaphysical statement is not in accord with the aspiration of phenomenology for being a strict science. In contradistinction to Kant who uses the notion of harmony to reach a concord between sensuality and intelect, the directly given and in consciousness immanently existing, Husserl employs the notion of harmony to accord the immanence of one I with the immanence of another I absolutely transcendental for the former. Husserl first tears off monads one from the other and then declares their psychological harmony. According to Celms, that is not the right way for philosophy.

Celms states that Husserl's teaching was influenced by Kant's transcendental philosophy and Leibnitz monadology which taken together are turned into spiritualistic metaphysics and intuitivism.

Is Husserl's phenomenology a sheer solipsism, which is unable to solve the question of intersubjectivity?

In principle, one might agree with Celms' evaluation of Husserl's phenomenology as empirical and psychological solipsism. It is true that Husserl gives a certain reason for such reading, hence Celms' reproaches to phenomenology. However, next to it, there is possibility of the "logical" reading. As to the question about intersubjectivity, the principles of apriorism and transcendentalism, the ontology of meanings or ideal meaningful units give the logical counterbalance in phenomenology. Celms does not mention the theme of apriorism in relation to intersubjectivity, but he remarks on the phenomenological transition from psychological intersubjectivity to phenomenologically pure intersubjectivity. This transition is essential for it is this way that Husserl once again overrules the objections to phenomenology, as to empirism, psychologism and solipsism.

The main factor in preventing Celms from accepting phenomenology in his book "Der phaenomenologische Idealismus Husserls" (1928) is his being essentially a realist philosopher for whom the question about the existence of objective reality independent of consciousness or transcendence occupies one of the first places. At any rate this problem is sensed all through as the background of his philosophical meditations. It seems unacceptable to him that reality as being exists only for consciousness - that it is pure intentional reality. If the basic positions of realism are recognized, Celms has no objections to philosophy dealing with the analysis of the inner life of subject. But it just should not be done on the basis of intuitivism as it is in phenomenology, says Celms.

Interpreting Husserl's teaching Celms notes that the natural trend places in the fore-ground "I and the surrounding world" that actually is the psychological I which finds itself in the world. The pure I in the natural trend is not to be found in principle. However, as everything that is to be found in the natural trend is a kind of the experience of pure consciousness then natural life is in the long run also pure life, the purity remaining unconscious. The reduction of the psychological consciousness envisaged by phenomenology means the transition of that same (not only other) life from its psychological form to its pure form. Strictly speaking, psychological life is not at all reduced. What is reduced is life,s psychological form, writes Celms.

After Husserl twentieth-century philosophy has taken different paths in solving the unity of I with the other I's. In case of a contemporary approach based on the existence of language and logical forms, on the ontology of meanings and symbols, the solution of this question is simpler for it is acknowledged that these forms themselves act as mediators between I and the strange I.

Philosophies of the culture and history, in their turn, accentuate neither ideas or objective and logical forms of language but the universally significant cultural objectivities, values, meanings, which join people in the common taken by the philosophy of symbols - E.Cassirer, the hermeneutical philosophy - H.G.Gadamer. In modern reading phenomenology can be grasped as a completely original twentieth century philosophy forming the basis for cultural semantics, hermeneutics and philosophy of symbols.

Philosophies of the sociological trend - e.g. phenomenological sociology whose roots are in classical phenomenology - A.Schütz, Th. Luckmann are in search of typical, common to all the individuals structures of consciousness and behaviour which arise in communication, in mastering social parts in the quotidian social life. Social life, to their mind, is experience of another, strange person, and indirectly as mastering social world.

The phenomenological sociology in its search for intersubjectivity is close to cultural philosophy, the difference lying in placing the main accent not on the interconnection of cultural and spiritual life but on the existence of a common social world. The reason for such an interpretation is also to be found in Husserl's works, as essentially Husserl's phenomenology was not at all so solipsistically and psychologically inclined as seen by Celms.

Celms denied phenomenological idealism wanted the problem raises by to be solved in the classical mould. One of the reasons is that Celms does not step back from the main position of classical philosophy and keeps looking for the border between the subjective and outersubjective being. The aim of phenomenology, in its turn, is to pull down the borderline, to connect Man with the World. Phenomenology has developed as a philosophy of a new non-classical way of thinking, which has applied different ways of solving of the problem of intersubjectivity, life and denying psychological solipsism.

• ************************************ I can't remember when I received this letter, but it was sometime after Peter Celms died peacefully in his sleep on June 6, 2015 from an email I received from his wife Barbro. I believe Peter wrote this piece about his father which I attach herewith:

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“EARLY LIFE IN PEDELE” (Pedele is the Valka farm home of our Great Grandfather Peteris Celms)

Teodors Celms was the last child of Peter and Liene Celms – born on June 14, 1983 in “Kalnslipu majas” outside of the then Russian town of Valka – on the Estonian border in northern Latvia. He was baptized at the Ergemes evangelical Lutheran church - which apparently was the church of Peteris and Liene. Accordingly, church records would either have his name spelled in Russian and maybe German – Theodor Zelms. According to family lore – Peteris and Liene were heart warming people, social and enjoyed the line of humor common to the Celms family. And, they were culturally aware of the Latvian movement of identity which obviously was instilled in their children. Peter was a blacksmith in his early life, working the manor home and was considered a man of steel – tough, thoughtful and resourceful. He was often asked for advice from neighbors and friends and settle arguments. Despite his humble beginnings – we was a man of literature who loved to read every free moment he had. Obviously, this enlightenment was passed to his kids in an effort to get them off the farm and get educated to advance their lives. Liene was a woman of small stature early in her life, worked the house and raised the children and was considered good in culinary efforts – although their life frankly was plain in food as food was a dear commodity for them.

In total, Peter and Liene had 12 children with only half living past early childhood. Karlis was the oldest, followed by Emilija Karoline, born 1878. After her was Julijs August, born a year later who went on to be one of Latvia’s war of Independence heroes, constitutional assembly member, parliament member, head of the Latvian Bank and a member of Parliament from independence in 1918 to Ulmanu coup – 1935. After that, Janis was born. Then Zelma was born – often nicknamed as Simu, born 1884 and finally, Theodor in 1893.

The book attributes the Teodors Celms was born and raised in the nomenclature common to farm homes in Latvia - “Slipjiem”. But there seems to be some confusion between what perhaps Peteris Celms remembers and what the community outside of Valka recalls. Apparently there were about three private homes on the manor grounds. These were all called in similar names – Lejasslipe (lower slipe), Vidusslipi (Middle Slipe) and Kalnslips (Hill Slipe) probably designating their relative relationship to each other. It is believed that Peter and Liene purchased Kalnslips from the Celms perspective, but upon examination by the authors of the book, numerous people in the area today seem to think differently, but with no certitude. When Maijai Kulei and Uldis Vegners, the authors, visited the site in 2007, only the foundations of most of the buildings were there – with only an old barn (klets) still had a usable roof. These were all wooden structures and I have posted a picture of the on printed in the book.

Simply put, life for the youth of Latvia at that time in the rural area was fairly lonely, Chores on the farm were critical for all the children to participate, so everybody did what they could at their relative times and ages on the farm. By the time Theodor was able to help, his older brothers had already left Kalnslips to pursue their education. That left young Theodor remaining there with his sisters. Work continued from early morning to late night. The jobs are very physical. As a general rule, he did a lot of shepherding of the farm animals which allowed Theodor lots of time to think and philosophize. Whilst living on the farm, he would attend Pedeles grade school. Frankly, it was this lonely life, occasional visits to Riga and seeing his older brothers all leave the farm for a better life also motivated Theodor. And, I believe, intellectually, Peteris Celms encouraged his kids to move forward in life and strive for the highest. And, as is in the blood of all the Celms’ I know, they were all connected to nature and the environment they lived in. It is a passage of rites we still share today as a family. Special mention is made of the family’s need for news information, and how they all looked forward to a monthly journal, “Majas Viesa Menesraksts” which was published form 1885 to 1905 which brought the rural community up to speed on politics, culture, arts and sports – all feeding their appetite for further education and knowledge.

At about the age of 12, Theodor gets struck by Scarlett Fever, which at time was still very deadly. Although he was lucky to survive, apparently, one of the lasting side effects is a weakened heart. Later in life, he would need periods of serious rest in bed or sitting as it was simply difficult to walk and accordingly, he begin a regular exercise in the form of walking and deep breathing. In 1905 his parents allow him to move to Riga and begin attending were he enters Rigas Petera I realschool (???). In 1907 he went back to graduate, I am assuming high school.

In 1910 Theodor graduates from Alksna trade school and contemplates higher level studies away from Valka. Julijs encourages Teodor to go to Moscow and study at the Moscow Commercial Institute (Business and Economics) where he has been studying since 1908. Yet, getting into school in those days was not easy. Peteris and Liene did not have the means to support continued education away from home and the acceptance exams to get to university level in Moscow was very rigorous. Theodor continued his studies and did odd jobs and tutoring to earn money and prepare for his exams. Eventually, he passed his exams in 1912 and was able to start studies in Moscow in 1913 – at the age of 19. Moscow was an exciting, happening place years prior to the Russian Revolution. The intellectuals gathered in coffee house and bars to express their various notions of Nationalism, Capitalism and other revolutionary concepts in those days. There, along with his brother Julijs, Teodor enjoys the company of numerous significant Latvian personalities – Krisjanis Valdemars, Krisjanis Barons, Fricis Brivzemnieks, Andrejs Spagis, Janis Cakste (later Latvia’s first President) Gustavs Zemgals and so on. At that time, it was estimated that there were close to 10,000 Latvians in Moscow studying, working and to a large extent, agitating the political system. It was there that Julijs Celms was the editor of the underground Social Democrat Latvian Newspaper xxxxxxxxxxxx, and also the beginning of WWI. Most able body young men like Julijs were called up in the Russian Army to fight on the Russian side against the German aggressors.

Theodor enjoys the intellectual environment and it must be assumed that he and Julijs are an active part of this collection of interesting Latvian visionaries. He continues his studies from 1913-1917 with a focus on law, philosophy and medicine, eventually graduating in his future field of Philosophy. Theodor now continues his studies at Moscow University in Philosophy until 1920. It is during these years that he comes across a Russian translation of Edmund Hesserel XXXX which will grab his connection to this very specialized field of Philoshhy. He also studies in Moscow under the renown Russian Georgija Celpanove (1862-1936). There he begins his stong focus on Platona dn Kant Philosophy. Durning this period, Julijs is already back in the Army and eventually, in the fight against Latvia’s independence. Because of Theodor earlier Scarlett Fever, he is not called in the army during these traumatic war and revloluary times in Russia and Latvia. However, this does not relive him of his obligation to Russian and he is required to do work at the Tambovas hospital as an nursing aide to the many wounded soldiers and suffering children. This observation to an intellectual philosopher obviously, set Celms tone toward anti-war feelings for the rest of his life. While working at the hospital, Celms meets a co-worker, Russian Vera Vihrovu, born in the Saratova gubernatory and works now as a nurse. At the time, she is 18 years old and Theodor is 26. Vera’s father is a renowned doctor at the Tambovas hospital. Their dating romance continued for about a year and on January 21, 1920 they get married in the Tambova Russian Orthdox Church. The day was so cold that the wine in the chalise froze. Accordingly, Teodor and Vera decide it is time to leave Russia and the moved back to Riga and on December 15, 1920, teir first daughter, Izolde is born in Riga.

1920 was a big year for the Moscow Latvians to return to Latvia. Latvia’s independence, although declared November 18, 1918 remained speculative until the defeat of the Bermonteis forces and the lack of Lenin’s interest in the eastern lands as he continued his efforts in the Russian Civil war on the eastern front. So, along with Teodors, brother Janis returned after receiving his degree in Forestry (mezkopi) and sister Zelma returned from working as a nurse in the Kremlin – this later fact is absolutely fascinating, which I had not heard of before. Imagine being a nurse in the Kremlin where Lenin, Trotsky and other famous Russian revolutionaries operated. Also return was oldest brother Karlis, who had received his degree in finance/banking, was finding it more difficult to leave. He has married a Russian wife, XXX , and only with the help of Julijs, was he able to return from the Soviet Union to Latvia in the late 20s.

Upon returning to Latvia, the Celms family was very close and all efforts were made to help each other out during these difficult financial times. Julijs, who was financially best off, gave everybody a helping hand in their efforts. Also, after the tough war years, parents Peteris and Liene had aged on the farm in Kalnslips, near Valka and had no young children left at home to continue the farm work and they sold the farm to an Estonian family and bought a small home in Valka. Shortly thereafter, in the early 20s, Peteris dies (cause unknown) and Liene moves to Riga to be shared by the various family members – Julijs, Teodors, Karlis, Janis, Natilija and Zelma. Eventually, she spends most of her time with daughter Emilija at the Julijs” Manor home in Apgulde – outside of Dobele. From my view of the photos and remembrance of what Sasha said, I believe the operations of the Apgulde farm was the responsibility of Emilija and Liene, as they are always in the photos and Julijs frankly, was almost always in Riga as the Politician and Banker and Sasha spent his times in Riga and was sent to Abgulde for the long summer holidays.

• ************************************ And finally, the obituary email received fromBarbro to me about Peter's death.

Hello John,. I am very saddened to send you this version of the obituary for Peter Celms. Peter died on June 6, 2015 peacefully in his sleep at home without any pain. Sincerely, Barbro Celms

Original Message

Barbro:

Below is the condolence I sent out to faculty and staff about Peter.

I really appreciated the obituary you wrote about your husband; thanks for sharing it with me. He must have been a wonderful man. May you and your family know Christ's presence and comfort in this time of your loss.

Pastor Andy Tune and Pastor Rachel Tune

With heartfelt sympathy, we offer condolences to the family of Peter Celms, Professor Emeritus of History, who died peacefully at his home on June 6, with family by his side. He was 78. Born in Riga, Latvia on June 23, 1936, his family fled Latvia in 1944 at the time of the Soviet invasion. Living in Germany in difficult circumstances until 1949, his family then emigrated to the United States. Peter graduated from Augustana College, Rock Island, and then attended graduate school at Northwestern University. Supported by a Woodrow Wilson Foundation scholarship and a Danforth Fellowship, he was also a Fulbright recipient for study in Germany. After obtaining his M.A., he received his Ph.D. in 1967.

Wittenberg "hired him sight unseen" while he was studying in Germany, and he went on to teach at the university for thirty-seven years, serving as department chair for several years. Peter taught modern European history, with a special emphasis on intellectual history. During his tenure he received a National Endowment for the Humanities fellowship for a year at the University of California, Santa Barbara.

He is survived by his wife, Barbro (Appelgren); a daughter, Kristin Celms (Darin Teske); two grandchildren; and members of his extended family. He was preceded in death by his son, Paul; his parents; and two sisters.

On Saturday, June 13, there will be a time for visitation with the family at 10:00 a.m., and a memorial service will follow at 11:00 a.m. at the Littleton & Rue Funeral Home, 830 North Limestone St., Springfield, 45503. Memorial contributions may be made to the Michael J. Fox Foundation, P.O. Box 5014, Hagerstown, MD, 21741-5014; to the Wittenberg University History Department, Wittenberg University, P.O. Box 720, Springfield, OH, 45501; or to the charity of one's choice.

Condolences may be sent to the family at 1124 Robin Rd., Springfield, OH, 45503.

We ask God's comfort and blessing for the family in this time of grief.

"I lift up my eyes to the hills - from where will my help come? My help comes from the Lord, who made heaven and earth." Psalm 121:1-2