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  1. M. A. (1969). Der Wahrheitsbegriff Bei Husserl Und Heidegger. [REVIEW] Review of Metaphysics 22 (3):580-580.
  2. Elisa Aaltola (2013). Skepticism, Empathy, and Animal Suffering. Journal of Bioethical Inquiry 10 (4):457-467.
    The suffering of nonhuman animals has become a noted factor in deciding public policy and legislative change. Yet, despite this growing concern, skepticism toward such suffering is still surprisingly common. This paper analyzes the merits of the skeptical approach, both in its moderate and extreme forms. In the first part it is claimed that the type of criterion for verification concerning the mental states of other animals posed by skepticism is overly (and, in the case of extreme skepticism, illogically) demanding. (...)
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  3. H. B. Acton (1933). KRAFT, J. -Von Husserl Zu Heidegger. [REVIEW] Mind 42:531.
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  4. Hicham Afeissa (2006). Kant, néokantismes et phénoménologie husserlienne. Recherches Husserliennes 24:65-100.
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  5. Antonio Aguirre (2013). El pensamiento de Husserl en la reflexión filosófica contemporánea. Areté. Revista de Filosofía 9 (1):145 - 173.
    Los trabajos reunidos en este volumen pertenecen a pensadoras y pensadores de varios países, todos ellos a su vez conocedores profundos tanto de la obra de Husserl como de la de los representantes máximos del movimiento fenomenológico -Heidegger, Sartre, Merleau-Ponty. De lo sartículos hemos elegido seis para nuestro trabajo de presentación crítica.
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  6. Alia Al-Saji (2009). An Absence That Counts in the World: Merleau-Ponty’s Later Philosophy of Time in Light of Bernet’s 'Einleitung'. Journal of the British Society for Phenomenology 40 (2):207-227.
    This paper examines Maurice Merleau-Ponty’s later philosophy of time in light of his critique and reconceptualization of Edmund Husserl’s early time-analyses. Drawing on The Visible and the Invisible and lecture courses, I elaborate Merleau-Ponty’s re-reading of Husserl’s time-analyses through the lens of Rudolf Bernet’s “Einleitung” to this work. My question is twofold: what becomes of the central Husserlian concepts of present and retention in Merleau-Ponty’s later work, and how do Husserl’s elisions, especially of the problem of forgetting, become generative moments (...)
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  7. Andreea Smaranda Aldea (2014). Husserl's Break From Brentano Reconsidered: Abstraction and the Structure of Consciousness. Axiomathes 24 (3):395-426.
    The paper contends that abstraction lies at the core of the philosophical and methodological rupture that occurred between Husserl and his mentor Franz Brentano. To accomplish this, it explores the notion of abstraction at work in these two thinkers’ methodological discussions through their respective claims regarding the structure of consciousness, and shows that how Husserl and Brentano analyze the structure of consciousness conditions and strictly delineates the nature and reach of their methods of inquiry. The paper pays close attention to (...)
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  8. Angela Ales Bello (2008). Edmund Husserl and Edith Stein. American Catholic Philosophical Quarterly 82 (1):143-159.
    The goal of this article is to analyze the way in which Edith Stein describes the human subject throughout her research, including her phenomenological phaseand the period of her Christian philosophy. In order to do this, I trace essential moments in Husserl’s philosophy, showing both Stein’s reliance upon Husserl andher originality. Both thinkers believe that an analysis of the human being can be carried out by examining consciousness and its lived experiences. Through suchan examination Stein arrives at the same conclusion (...)
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  9. Angela Ales Bello (2007). The Study of the Soul Between Psychology and Phenomenology at Edith Stein. Cultura 4 (2):90-108.
    In the study of the soul between psychology and phenomenology in Edith Stein works it becomes clearer that it is only phenomenology that really comes to gripswith the question of psychic causality by correlating the two moments and it is therefore only phenomenology that can respond to Hume’s objections while yetremaining on his selfsame terrain. It is very important to distinguish between psychology and phenomenology and also to clarify the relationship between psyche and consciousness; there is thus reproposed the distinction (...)
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  10. David B. Allison (2005). Derrida's Critique of Husserl and the Philosophy of Presence. Veritas 50 (1):89-99.
    O autor reexamina a crítica de Derrida à fenomenologia de Husserl de forma a mostrar como a sua coerência estrutural emerge não tanto de uma redução a uma doutrina particular, mas antes das exigências de uma concepção unitária, especificamente impostas pelas determinações epistemológicas e metafísicas da presença. PALAVRAS-CHAVE – Desconstrução. Derrida. Fenomenologia. Husserl. Presença. Significado. ABSTRACT – The author reexamines Derrida’s critique of Husserl’s phenomenology, so as to show how its structural coherency arises not so much from the reduction to (...)
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  11. Emmanuel Alloa (2014). Writing, Embodiment, Deferral: Merleau-Ponty and Derrida on The Origin of Geometry. Philosophy Today 58 (2):219-239.
    A simplistic image of twentieth century French philosophy sees Merleau-Ponty’s death in 1961 as the line that divides two irreconcilable moments in its history: existentialism and phenomenology, on the one hand, and structuralism on the other. The structuralist generation claimed to recapture the dimension of objectivity and impersonality, which the previous generation was supposedly incapable of. As a matter of fact, in 1962, Derrida’s edition of Husserl’s The Origin of Geometry was taken to be a turning point that announced the (...)
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  12. Emmanuel Alloa (2012). Escritura, encarnação, temporização: Merleau-Ponty e Derrida acerca de A origem da Geometria. Doispontos 9 (1).
    A história intelectual do século XX tem sido escrita ao longo de um cenário que vê, na morte de Merleau-Ponty em 1961, a linha de divisória entre uma geração existencial e fenomenológica e o evento do estruturalismo imediatamente subsequente. A publicação das notas de leitura de Merleau-Ponty sobre o texto A origem da geometria, de Edmund Husserl, tem mostrado quão frágeis são os alicerces desta leitura simplificadora. Na verdade, enquanto a tradução e introdução de Derrida ao texto de Husserl, de (...)
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  13. Lorenzo Altieri (2007). From the" Same Things". Link of Sense and Movement in Phenomenology of Jan Patocka. Studia Phaenomenologica 7:285-302.
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  14. Lorenzo Altieri (2007). À même les «choses mêmes». Studia Phaenomenologica 7:285-302.
    In this paper I would like to reconstruct Patočka’s effort to give a faithful account of the phenomena, without betraying these phenomena with an objectivistic theory of perception. Only by remaining close to the things themselves will we be able to understand them as an appeal, as a call, while understanding ourselves as a response to this call. On the basis of this “ontological rehabilitation of the sensible”, which reveals Patočka’s affinity with Merleau-Ponty as much as his departure from Husserl, (...)
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  15. Pedro S. Alves (2012). Empatía y ser-para-otro. Husserl y Sartre ante el problema de la intersubjetividad. Investigaciones Fenomenológicas 9:11-38.
    En este documento, debato ampliamente sobre la fenomenología de la intersubjetividad presentada por Husserl y por Sartre, centrándome en los conceptos de empatía y ser-para-otros. Contrariamente a la opinión más común, rechazo la objeción de solipsista dirigida a Husserl y sostengo que es la descripción de Sartre la que da lugar a esa objeción, en la medida en que él describe la conciencia de otro sujeto como una forma de autoconocimiento como un "objeto" (para "otros"). Termino señalando algunas directrices para (...)
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  16. Lilian Alweiss (2009). The Bifurcated Subject. International Journal of Philosophical Studies 17 (3):415 - 434.
    Michel Henry wishes to salvage Descartes?s first principle ?I think, I am? by claiming that there is no need to appeal to the world or others to make sense of the self. One of his main targets is Edmund Husserl, who claims that thought is necessarily intentional and thus necessarily about something that is other to thought. To show that this is not so, Henry draws on passages from Descartes?s texts which emphasize that we should not equate the cogito with (...)
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  17. Lilian Alweiss (2008). Søren Overgaard, Husserl and Heidegger on Being in the World. [REVIEW] Husserl Studies 24 (1):65-71.
    It is a study of the phenomenological philosophies of Husserl and Heidegger. Through a critical discussion including practically all previously published English and German literature on the subject, the aim is to present a thorough and evenhanded account of the relation between the two. The book provides a detailed presentation of their respective projects and methods, and examines several of their key phenomenological analyses, centering on the phenomenon of being-in-the-world. It offers new perspectives on Husserlian and Heideggerian phenomenology, e.g. concerning (...)
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  18. Lilian Alweiss (2003). The World Unclaimed: A Challenge to Heidegger's Critique of Husserl. Ohio University Press.
    The World Unclaimed argues that Heidegger's critique of modern epistemology in Being and Time is seriously flawed.
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  19. Zirión Q. Antonio (1995). The Marginal Notes of José Gaos in 'Ideas I'. Husserl Studies 12 (1):19-53.
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  20. Marc H. Applebaum (2011). (Mis)Appropriations of Gadamer in Qualitative Research: A Husserlian Critique (Part 1). Indo-Pacific Journal of Phenomenology 11 (1).
    Within the Husserlian phenomenological philosophical tradition, description and interpretation co-exist. However, teaching the practice of phenomenological psychological research requires careful articulation of the differences between a descriptive and an interpretive relationship to what is provided by qualitative data. If as researchers we neglect the epistemological foundations of our work or avoid working through difficult methodological issues, then our work invites dismissal as inadequate science, undermining the effort to strongly establish psychology along qualitative lines. The first article in this two-part discussion (...)
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  21. Carlos Arboleda Mora (2014). Richard Kearney y la cuarta reducción fenomenológica. Escritos 22 (49):313-335.
    Uno de los fenomenólogos de la nueva generación que sigue la línea de Husserl, Heidegger, Marion y Lévinas es Richard Kearney. Este filósofo irlandés, católico, propone una cuarta reducción fenomenológica, esto es, volver al eschaton enraizado en la existencia cotidiana: encontrar la voz y el rostro de lo más alto en lo más bajo. Es como la realización de aquella idea heideggeriana de que “Sólo aquello del mundo que es de poca monta llegará alguna vez a ser cosa.” . En (...)
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  22. R. Aronson (1972). Interpreting Husserl and Heidegger: The Root of Sartre's Thought. Telos 1972 (13):47-67.
  23. Gary E. Aylesworth (1995). R. Philip Buckley, Husserl, Heidegger, and the Crisis of Philosophical Responsibility Reviewed By. Philosophy in Review 15 (1):11-13.
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  24. Teodor Bernardus Baba (2009). The Use of Husserl's Method in Bernard Lonergan's Trinitarian Theology. Philosophy and Theology 21 (1/2):43-104.
    The question that arises in this article is whether we can find elements of phenomenology in Bernard Lonergan’s Trinitarian theology.With help of other Lonergan scholars, I have discovered that modern thinking plays an important role in the theology and philosophy ofthis Jesuit author. Moreover, the terminology of modern philosophy coexists with the terminology of classical and especially Tomisticthought. This article is interested in the elements that Lonergan takes from the modern philosophy and emphasizes the centrality ofHusserlian phenomenology among the other (...)
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  25. E. Baccarini (2006). Emmanuel Levinas: intenzionalità e trascendenza a partire da Husserl. Teoria 24 (2):7-18.
    The theory of intentionality is the most important core of the theoretical inheritance of E. Husserl’s phenomenology. Starting from this awareness, Levinas carries out a deep research within the phenomenology in order to see whether «intentionality exhausts modalities in which the thought is meaningful». This paper will try to show how the French-Lituan philosopher, going over the genetic phenomenology research which comes to a precategorial issue, can point out the «pre-intentional», or better the «non-intentional», the original «passivity» of conscience which (...)
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  26. Kimberly Baltzer-Jaray & Jeff Mitscherling (2012). The Phenomenological Spring: Husserl and the Göttingen Circle. Symposium 16 (2):1-19.
    The article discusses research work of Heinrich Hofmann, who has completed doctoral studies in mathematics under Karl Weierstrass in Berlin. His first book "Philosophy of Arithmetic: Psychological and Logical Investigations With Supplementary Texts From 1887-1901" contains his thesis "In the Concept of Number: Psychological Analyses" completed in the guidance of Weierstrass.
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  27. Gary Banham (2005). Husserl, Derrida and Genetic Phenomenology. Journal of the British Society for Phenomenology 36:148-159.
  28. Renaud Barbaras (2013). L'autonomie de l'apparaître. Chiasmi International 15:27-36.
    The goal of this essay is first to emphasize the proximity of the approaches of these two philosophers starting from their common critique of Husserlian subjectivism. By basing the phenomenality of the world on a sphere of immanence constituted by lived experience, Husserl accounts for appearing [l’apparaître] starting from a certain appearing [apparaissant] and thus falls into a form of circularity, the same one that is at work when the natural attitude makes appearing rest on an objective appearing. The aim (...)
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  29. Renaud Barbaras (2008). Life and Phenomenality. New Yearbook for Phenomenology and Phenomenological Philosophy 8 (1):127-138.
  30. Michael Barber (2013). Alfred Schutz and the Problem of Empathy. In Lester Embree & Thomas Nenon (eds.), Husserl’s Ideen. Springer. 313--326.
    Although Alfred Schutz appreciated many of the contributions of Edmund Husserl’s Ideen, he objected to the treatment of intersubjectivity. This paper shows how Schutz’s criticism of the sense-transfer of “animate organism” ignores the genetic nature of Husserl’s account, the widespread tendency of mental life to identify and assimilate, the level beneath the controlling ego on which the sense-transfer occurs, the massive similarities between animate organisms, the widespread dynamism of consciousness to transpose itself, and the massive and unique manner in which (...)
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  31. J. Barnouw (1979). Edmund Husserl's 'Origin of Geometry'. Review of Metaphysics 33 (1):168-172.
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  32. Philip J. Bartok (2004). Perceiving Structure: Phenomenological Method and Categorial Ontology in Brentano, Husserl, and Sartre. Dissertation, University of Notre Dame
    Phenomenologists call for the abandoning of all philosophical theorizing in favor of a descriptive study of the "things themselves" as they are given. On its face, such a study of appearances would appear to have little to contribute to ontology, traditionally understood as the science of being and its most fundamental categories. But phenomenologists have not hesitated to draw ontological conclusions from their phenomenological investigations. Phenomenology and its ontological pretensions have come under attack, however, from philosophers of a wide variety (...)
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  33. Archana Barua (2008). Phenomenology of Religion. Lexington Books.
    Out of the wide variety of themes covered by Husserl's phenomenology and later developed by Heidegger, Merleau Ponty, and others in different possible directions, the present work attempts to indicate the few features of the method that derives from Edmund Husserl's basic themes of the phenomenological movement and its methodology. Barua explores the manner in which this method has been applied to the study of art and religion by other phenomenologists and accordingly introduces the problem of this profound bulk, namely, (...)
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  34. Archana Barua (2007). Husserl, Heidegger, and the Transcendental Dimension of Phenomenology. Indo-Pacific Journal of Phenomenology 7 (1).
    Understanding phenomenology as a philosophical approach in which human-world relationships are analysed, as well as the constitution of subjectivity and objectivity within these relationships, this paper addresses some issues related to the transcendental dimension in the phenomenology of Edmund Husserl. An attempt is also made to re-address some issues related to phenomenology and its transcendental dimension as understood by adherents of hermeneutical phenomenology such as Paul Ricoeur. In essence, the focus of the paper is on exploring the following issues: what (...)
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  35. Elizabeth A. Behnke (2002). Merleau-Ponty's Ontological Reading of Constitution. In Ted Toadvine & Lester Embree (eds.), Merleau-Ponty’s Reading of Husserl. Kluwer. 31-50.
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  36. Werner Beierwaltes (1990). Collected Works. Vol. 3. Hegel, Husserl, Heidegger. Vol. Philosophy and History 23 (1):15-16.
  37. Angela Ales Bello (1995). Teleo-Logía y Teo-Logía En Edmund Husserl. Anuario Filosófico 28 (1):11-18.
    The problem of God is tackled by E. Husserl and can be found in some passages of his phenomenological analysis. Though he is interested more to perform his method of research than to discuss that particular topic, it is possible to pinpoint that for him teo-logy -in the sense of the rational way to deal with the problem of the Absolute- is linked up with teleo-logy. As in Kant's speculation, but more under the influence of Leibnitz and Fichte, in Husserl's (...)
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  38. Jocelyn Benoist (2005). Reinach et la visée (das meinen) : décliner l'intentionalité. Les Etudes Philosophiques 1 (1):19-37.
    L’auteur esquisse une présentation de la théorie reinachienne des diverses modalités de l’intentionalité. Il se concentre sur celle que Reinach nomme « meinen ». Il montre comment celle-ci dérive de la phénoménologie husserlienne du signifier , mais aussi comment les deux concepts divergent. Il insiste sur l’originalité du concept reinachien de « penser » , qui est élaboré précisément dans le contexte de la phénoménologie du meinen et qui porte la théorie phénoménologique de l’intentionalité à ses propres limites.The author gives (...)
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  39. Juan José Padial Benticuaga (1996). Aspectos Gnoseológicos de la Noción de Mundo. Anuario Filosófico 29 (55):901-910.
    Contemporary philosophy from Husserl focuses in the notion of world. Polo in his theory of knowledge explain a notion of world that solves some latent difficulties in the speeches of Husserl and Heidegger.
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  40. W. Bergmann & G. Hoffmann (1989). The Other as Future and Present-Interpreting the Experience of Another Personality in Temporal Concepts According to Levinas and Husserl. Husserl Studies 6 (2):155-175.
  41. Bettina Bergo (2005). Ontology, Transcendence, and Immanence in Emmanuel Levinas' Philosophy. Research in Phenomenology 35 (1):141-180.
    This essay studies the unfolding of Levinas' concept of transcendence from 1935 to his 1984 talk entitled "Transcendence and Intelligibility." I discuss how Levinas frames transcendence in light of enjoyment, shame, and nausea in his youthful project of a counter-ontology to Heidegger's Being and Time. In Levinas' essay, transcendence is the human urge to get out of being. I show the ways in which Levinas' early ontology is conditioned by historical circumstances, but I argue that its primary aim is formal (...)
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  42. Rudolf Bernet (1997). Deux interprétations de la vulnérabilité de la peau (Husserl et Levinas). Revue Philosophique De Louvain 95 (3):437-456.
    La critique levinassienne de l’égoïsme (transcendantal et éthique) engage à comprendre le sujet autrement, c’est-à-dire à partir de l’autre. L’A. examine plus particulièrement comment cette nouvelle conception de la subjectivité affecte notre manière de penser la limite du corps propre d’un sujet (métaphoriquement appelée sa «peau») et la transgression de cette limite dans la rencontre avec l’étranger. Cela amènera l’A. à plusieurs reprises à se servir de Husserl contre Levinas: non pour réaffirmer la souveraineté du sujet égologique autonome, mais pour (...)
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  43. Rudolf Bernet (1994). Derrida-Husserl-Freud: The Trace of Transference. Southern Journal of Philosophy 32 (S1):141-158.
  44. Rudolf Bernet (1994). J. Claude Evans. Strategies of Deconstruction: Derrida and the Myth of the Voice. [REVIEW] Husserl Studies 11 (3).
  45. Rudolf Bernet (1987). Origine du Temps Et Temps Originaire Chez Husserl Et Heidegger. Revue Philosophique De Louvain 85 (4):499-521.
  46. Rudolf Bernet (1983). Derrida en de fenomenologie : Supplement AlS oorsprong. Tijdschrift Voor Filosofie 45 (1):63 - 89.
    La lecture de Husserl proposée par Jacques Derrida s'inspire avant tout de Heidegger. Si Husserl s'intéresse au phénomène dans sa fonction constituante, Heidegger interroge plutôt ce qui constitue le phénomène. Le présupposé ou l'impensé majeur de toute philosophie de la subjectivité constituante et, plus largement, de la tradition dite onto-théologique, c'est le dévoilement de l'Etre entendu comme présence. Une philosophie nouvelle qui se veut attentive à la conjonction de l'Etre et du Temps et qui se laisse solliciter par la différence (...)
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  47. Rudolf Bernet & Wilson Brown (1982). Is the Present Ever Present? Phenomenology and the Metaphysics of Presence. Research in Phenomenology 12 (1):85-112.
  48. Mark Bevir (2000). Meaning, Truth, and Phenomenology. Metaphilosophy 31 (4):412-426.
    This essay approaches Derrida through a consideration of his writings on Saussure and Husserl. Derrida is right to insist, following Saussure, on a relational theory of meaning: words do not have a one-to-one correspondence with their referents. But he is wrong to insist on a purely differential theory of meaning: words can refer to reality within the context of a body of knowledge. Similarly, Derrida is right to reject Husserl's idea of presence: no truths are simply given to consciousness. But (...)
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  49. Victor Biceaga (2006). Temporality and Boredom. Continental Philosophy Review 39 (2):135-153.
    In this paper, I argue that Heidegger’s phenomenological investigation of boredom offers important clues for better understanding the notoriously difficult notion of non-objectifying intentionality (Längsintentionalität). I begin by examining Husserl’s account of the aporetic nature of self-temporalization and I claim that a discussion of moods can further clarify the relation between Längsintentionalität and the absolute time-constituting consciousness. Although Husserl himself broached the problem of the intentionality of moods, it was Heidegger who gave us a full-blown account of it. I point (...)
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  50. Jacek Bielas & Rafał Abramciów (2009). Dimensions of Corporeality. A Metatheoretical Analysis of Anthropologists'concern with the Human Body. Forum Philosophicum: International Journal for Philosophy 14 (1).
    Since the very dawn of its history, modern philosophical anthropology has been addressing the issue of the human body. As a result of those efforts, Descartes, de Biran, Husserl, Sartre, Marcel, Merleau-Ponty and others have brought forward a variety of conceptions concerning various aspects of human corporeality. Anthropological explorations concerning the question of the human body, appear in a particularly interesting way, when they are considered in the context of those points of view which, in an essential way, refer to (...)
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