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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. Jesús Adrian (2004). Hermenevtika in tvorba pojmov Hermeneutics and Creation of Concepts. Phainomena 49.
    Prispevek raziskuje specifično funkcijo, ki jo mlademu Heideggru mora izpolnjevati hermenevtika faktičnega življenja. Najprej sledimo tistim avtorjem, ki so po Heideggrovem mnenju vzeli resno fenomen življenja. Nato opisujemo metodološko problematiko, ki vsebuje konkretni dostop do orginarne življenjske sfere. Nato preidemo na poglavitne razlike med Husserlovo refleksivno fenomenologijo in Heideggrovo hermenevtično fenomenologijo. Na koncu pokažemo nalogo formalno-naznačujoče hermenevtike s katerim je tesno povezana pojmovna artikulacijo poglavitni ontoloških struktur človeške tubiti.The present article tackles the specific function that the young Heidegger assigns a (...)
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  5. Hicham Afeissa (2006). Kant, néokantismes et phénoménologie husserlienne. Recherches Husserliennes 24:65-100.
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  6. 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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  7. 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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  8. 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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  9. 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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  10. 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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  11. Natalie Alexander (1989). Presence and Deferral: Derrida's Critique of Husserlian Internal Time-Consciousness. Dissertation, Northwestern University
    Coupling the method of close textual analysis with a sensitivity to historical development and context, I explore "Speech and Phenomena," an important early essay in which Jacques Derrida confronts the phenomenology of Edmund Husserl. After giving background exegesis on the methods, key concepts, and theories of language of each writer, I explore what Derrida has said about the strategy and techniques of deconstruction. From his remarks, I generate four approaches to reading deconstructive texts, each richer than the last, and each (...)
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  12. Annette C. Allen (1988). A Phenomenological Exploration of Time, Self, and Narrative in the Major Novels of Virginia Woolf. Dissertation, The University of Texas at Dallas
    For Virginia Woolf, the task of the novelist was to convey the nature of consciousness by recording the "atoms as they fall upon the mind." Her fascination with the workings of the mind itself and her belief that writing was a transcription of existence makes her work accessible to a phenomenological investigation. Using Edmund Husserl's doctrine of intentionality, which presupposes an intentional structure of consciousness as a link to the world, and Henri Bergson's notion of consciousness as duration where phases (...)
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  13. David B. Allison (2005). Derrida's Critique of Husserl and the Philosophy of Presence. Veritas: Revista de Filosofia da PUCRS 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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  14. David Blair Allison (1974). Derrida's Critique of Husserl: The Philosophy of Presence. Dissertation, The Pennsylvania State University
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  15. 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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  16. 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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  17. 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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  18. 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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  19. Ronald Walter Altmann (1981). Being-in-the-World and Corporeality. Dissertation, Duquesne University
    Corporeality and Being-in-the-world are concepts which belong to the philosophies of Edmund Husserl and Martin Heidegger, respectively. Both concepts are indicative of the ontological priority of the spiritual world over the natural world. The principal issue to be dealt with in my investigation, therefore, is transcendental subjectivity and its conception of the body. My point of departure is Husserl's critique of naturalism and historicism in philosophy. Therein I begin with a presupposition of the natural attitude of these sciences; namely, that (...)
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  20. Andrea Altobrando (2011). Dalla fondazione della conoscenza alla comunità degli uomini liberi. Etica E Politica 13 (1):16-37.
    In the this article I try to show how an interaction between the phenomenological works of Enzo Paci and of Bernhard Waldenfels can lead to some interesting results concerning Husserl's search for a rigorous and apodictic ground for knowledge and for a universal science which involves the whole life of consciousness also in its intersubjective aspects. I do not try to compare the two thinkers, nor to assess the correctness of their interpretation of Husserl's thought, but to show through their (...)
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  21. 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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  22. 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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  23. 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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  24. 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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  25. Michael Frank Andrews (2002). Contributions to the Phenomenology of Empathy: Edmund Husserl, Edith Stein and Emmanuel Levinas. Dissertation, Villanova University
    This dissertation evaluates the contributions of Edmund Husserl, Edith Stein, and Emmanuel Levinas to a phenomenological description of empathy. Einfuhlung was introduced by Husserl in terms of analogical apperception and intersubjective transcendental constitution . ;Max Scheler described empathy in contrasting terms, noting the primary givenness of the emotions over cognition, which Husserl had stressed. In 1916, Edith Stein wrote On the Problem of Empathy, in which she retained Husserl's analogical model but modified it with Scheler's notion of the person as (...)
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  26. Zirión Q. Antonio (1995). The Marginal Notes of José Gaos in 'Ideas I'. Husserl Studies 12 (1):19-53.
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  27. 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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  28. 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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  29. R. Aronson (1972). Interpreting Husserl and Heidegger: The Root of Sartre's Thought. Telos: Critical Theory of the Contemporary 1972 (13):47-67.
  30. Jaime Aspiunza (2006). El giro ontológico. Presentación de los Prolegómenos a la Historia del Tiempo de Heidegger. Philosophica 29:61-92.
    Este trabajo constituye una presentación de la obra de Heidegger "Prolegómenos para una historia del concepto de tiempo", cuya traducción realicé y que ha sido publicada por la editorial Alianza. Los Prolegómenos constituyen el paso de la fenomenología husserliana a la fenomenología ontológica y un antecedente de Ser y tiempo. Se trata del paso a una fenomenolog{ia basada en la cuestión del ser, lo cual realiza Heidegger en estas lecciones mediante una apropiación de los tres descubrimientos para él fundamentales de (...)
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  31. 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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  32. 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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  33. 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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  34. Gary Mark Backhaus (1992). The Foundations of Husserl and Merleau-Ponty and the Phenomenological Critique of Science. Dissertation, The American University
    This dissertation concerns the possibility of a viable foundational philosophy in the phenomenologies of Husserl and Merleau-Ponty. Since a phenomenological foundation is an irruption out of, and a reaction against, the inability of modern science and the philosophy which supplies its presuppositions, to provide an adequate foundation, a critical examination of science is a necessary moment in the formulation of the sense, and the justification for a phenomenological foundation. We characterize the rigorous science of phenomenology as the attempt to grasp (...)
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  35. F. Baeyens (1998). Het strelen der dingen: Over omkeerbaarheid en lichaamservaring in 'le visible et l'invisible'. Tijdschrift Voor Filosofie 60 (3):475 - 500.
    Going back to the early texts of Merleau-Ponty, and in discussion with Husserls Ideas II, I argue that besides the fundamental theme of reversibility in Merleau-Ponty's The Visible and the Invhible, there is another reversibility at work: an interior selfexperience of the body. I call it interoception. This interoception is structuralisticallydeveloped as a diacritical play in the fields of sensations, and is the basis of an interpretation of the notion of the flesh as a field of diacritical possibilities. These theses (...)
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  36. Thirunavukarasu Balan (1994). Wallace Stevens and Phenomenology. Dissertation, The University of Toledo
    This study explores the relationship between reality and mind in the writings of Wallace Stevens, Martin Heidegger, and Edmund Husserl. Even though Stevensian critics have already compared his poetry with Husserlian and Heideggerian versions of phenomenology, no Stevens' critic has analyzed Husserl and Heidegger in great detail to show all the implications of such a comparison between the poet and the philosophers. My dissertation gives an extensive elaboration of the texts of Husserl and Heidegger on the problematics of reality and (...)
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  37. 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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  38. Gary Banham (2005). Husserl, Derrida and Genetic Phenomenology. Journal of the British Society for Phenomenology 36:148-159.
  39. 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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  40. Renaud Barbaras (2008). Life and Phenomenality. New Yearbook for Phenomenology and Phenomenological Philosophy 8 (1):127-138.
  41. 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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  42. J. Barnouw (1979). Edmund Husserl's 'Origin of Geometry'. Review of Metaphysics 33 (1):168-172.
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  43. 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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  44. 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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  45. 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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  46. Archana Barua (2003). Husserl, Heidegger And The Intentionality Question. Minerva 7:44-59.
    Raising an ontological question regarding the meaning of ‘a being’ and also the meaning of an ‘intelligentbeing’, Heidegger identifies intentionality with the skilful coping of a social, norm bound, engaged andcontext dependent embodied being. This he describes in terms of a Dasein, a being-in-the-world, and itstool using activity with respect to social practices and norms. Unlike Husserl’s, intentionality in Heideggeris primarily semantic: the necessary conditions of skilful coping are also the necessary conditions ofintentional acts. The entire question of computers attaining (...)
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  47. A. Baruzzi (2000). Edmund Husserl / Martin Heidegger, Phanomenologie , hg. von Renato Cristin. [REVIEW] Philosophisches Jahrbuch 107 (2):537-539.
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  48. 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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  49. Werner Beierwaltes (1990). Collected Works. Vol. 3. Hegel, Husserl, Heidegger. Vol. Philosophy and History 23 (1):15-16.
  50. Jeffrey Allen Bell (1992). The Problem of Difference: Phenomenology and Poststructuralism. Dissertation, Tulane University
    The primary task of my dissertation is to clarify the relationship between phenomenology and poststructuralism. In doing this, I analyze the role of paradox in both traditions. I show, for example, that Merleau-Ponty's arguments for the paradoxical nature of perception are to be seen as a continuation of Husserl's fundamental project, a project I claim is itself implicitly motivated by an effort to account for paradox. Merleau-Ponty thus makes explicit what was already implicitly at work within Husserl's thought. ;Meleau-Ponty argues, (...)
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