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  1. Christopher Adamo (2003). Merleau-Ponty's Reading of Husserl. Graduate Faculty Philosophy Journal 24 (1):243-246.
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  2. Theodor W. Adorno (1982/1983). Against Epistemology: A Metacritique: Studies in Husserl and the Phenomenological Antinomies. Mit Press.
  3. Eberhard Avé-Lallemant & Karl Schuhmann (1992). Ein Zeitzeuge Über Die Anfänge der Phänomenologischen Bewegung: Theodor Conrads Bericht Aus Dem Jahre 1954. [REVIEW] Husserl Studies 9 (2):77-90.
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  4. Kimberly Baltzer-Jaray (2011). Robin D. Rollinger, Austrian Phenomenology: Brentano, Husserl, Meinong, and Others on Mind and Object. [REVIEW] Symposium: The Canadian Journal of Continental Philosophy 15 (2):209-212.
  5. Kimberly Baltzer-Jaray (2011). Austrian Phenomenology: Brentano, Husserl, Meinong, and Others on Mind and Object. [REVIEW] Symposium: The Canadian Journal of Continental Philosophy 15 (2):209-212.
  6. Tony Beavers, Descartes Beyond Transcendental Phenomenology.
    Most students of philosophy, at one time or another, have worked through Descartes' Meditations and witnessed this reduction of the world to the res cogitans and consequent attempt to recover the real, or extra-mental, world through proofs for God's existence and divine veracity. Whatever our final assessment of the validity and soundness of these proofs may be, there can be no doubt that the judgment of history is that they fail, leaving Descartes' conception of the self forever confined to the (...)
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  7. Beate Beckmann-Zöller (2008). Edith Stein's Theory of the Person in Her Münster Years (1932–1933). American Catholic Philosophical Quarterly 82 (1):47-70.
    The new critical edition of Stein’s lectures on philosophical and theological anthropology makes it possible to research further her theory of the person as developed during her middle period in Munster, that is, between 1932 and 1933. Her project revolves around the anthropological foundations of a Catholicpedagogy. Th is phase of her work is marked by various debates. On one hand, she attempts to bring the intellectual legacy of Husserl and phenomenology intodialogue with Thomas Aquinas and other Scholastic thinkers. On (...)
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  8. Elizabeth A. Behnke (2002). Merleau-Ponty's Reading of Husserl. In Ted Toadvine & Lester Embree (eds.). Kluwer. 31-50.
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  9. Winthrop Pickard Bell & Ian Angus (2012). The Idea of a Nation. Symposium 16 (2):34-46.
    Winthrop Pickard Bell (1884–1965), a Canadian who studied with Husserl in Göttingen from 1911 to 1914, was arrested after the outbreak of World War I and interred at Ruhleben Prison Camp for the duration of the war. In 1915 or 1916 he presented a lecture titled “Canadian Problems and Possibilities” to other internees at the prison camp. This is the first time Bell’s lecture has appeared in print. Even though the lecture was given to a general audience and thusmakes no (...)
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  10. Angela Ales Bello (2008). Edmund Husserl and Edith Stein: The Question of the Human Subject. 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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  11. Angela Ales Bello & Antonio Calcagno (2012). What Is Life? The Contributions of Hedwig Conrad-Martius and Edith Stein. Symposium 16 (2):20-33.
    The phenomenological movement originates with Edmund Husserl, and two of his young students and collaborators, Edith Stein and Hedwig Conrad-Martius, made a notable contribution to the very delineation of the phenomenological method, which pushed phenomenology in a “realistic” direction. This essay seeks to examine the decisive influence that these two thinkers had on two specific areas: the value of the sciences and certain metaphysical questions. Concerningthe former, I maintain that Stein, departing from a philosophical, phenomenological analysis of the human being, (...)
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  12. Frederic L. Bender (1983). Merleau-Ponty and Method: Toward a Critique of Husserlian Phenomenology and of Reflective Philosophy in General. Journal of the British Society for Phenomenology 14:176-195.
    Interpretation of the development of merleau-ponty's attitude toward phenomenological reflection. first, ``the phenomenology of perception'' is shown to be a critique of the transcendental idealism of husserl's works prior to the ``crisis''. second, ``the visible and the invisible'' is shown to be an imminent critique of the ``lifeworld phenomenology'' of the ``crisis'' and of ``the phenomenology of perception'', leading to the view that phenomenological reflection, like reflective philosophy in general, must be superseded by a new approach which would articulate our (...)
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  13. Jocelyn Benoist (2007). Two (or Three) Conceptions of Intentionality. Tijdschrift Voor Filosofie 69 (1):79 - 103.
    Except for some eliminativists, the notion of intentionality is considered to be oneof the common goods of 20th century philosophy of mind. However, this rather general label may hide deeper differences. In his 'Husserl Memorial Lecture' Jocelyn Benoist investigates the different possible conceptions of intentionality and the problem of its nature. To examine this question he concurs with Wilfrid Sellars and John McDowell by positing an alternative between two conceptions of intentionality, taken either as a relation or not. From this (...)
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  14. Jocelyn Benoist (1999). L’a Priori Conceptuel: Bolzano, Husserl, Schlick. Vrin.
    Ce livre est consacré à la question du synthétique a priori, telle qu’elle peut se poser en termes modernes, à la lumière d’une confrontation entre les origines de la philosophie analytique et celles de la phénoménologie. On a souvent l’impression que, après la critique virulente adressée par le Cercle de Vienne à Husserl, la question serait aujourd’hui définitivement réglée. Le problème serait plutôt de savoir si on peut sauver la pureté d’une certaine forme d’analyticité de la remise en question quinienne (...)
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  15. Jocelyn Benoist (1999). Qu'y a-t-il au-delà de la psychologie ? Revue Philosophique de la France Et de l'Etranger 189 (3):345 - 361.
    Il semble que la philosophie doive abandonner ses prétentions fondationnalistes par rapport à la psychologie. Mais est-elle, quant à elle, indépendante de la psychologie ? Le naturalisme contemporain est animé de la conviction inverse. L'auteur essaie de montrer ici, sur les exemples de Bolzano et de Husserl, ce que peut signifier l'adoption d'une attitude anti-psychologiste en philosophie. Il suggère que cette attitude est compatible avec une sorte de naturalisme problématique et spécifiquement philosophique. Philosophy must apparently give up its claims to (...)
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  16. Christian Bermes (1997). Philosophie der Bedeutung Bedeutung Als Bestimmung Und Bestimmbarkeit : Eine Studie Zu Frege, Husserl, Cassirer Und Hönigswald.
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  17. Robert Bernasconi (2013). Ludwig Ferdinand Clauss and Racialization. In Lester Embree & Thomas Nenon (eds.), Husserl’s Ideen. Springer. 55--70.
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  18. Joseph Bien (ed.) (1978). Phenomenology and the Social Sciences: A Dialogue. M. Nijhoff.
    Zaner, R. M. Eidos and science.--Tiryakian, E. A. Durkheim and Husserl.--Ricoeur, P. Can there be a scientific concept of ideology?--Natanson, M. The problem of anonymity in the thought of Alfred Schutz. -- Dallmayr, F. R. Genesis and validation of social knowledge.
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  19. Gerd Buchdahl (1992). Science and God: The Topology of the Kantian World. Southern Journal of Philosophy 30 (S1):1-24.
    Kant maintains that in face of the failure of the traditional arguments for the existence of God it is necessary to provide an entirely fresh centre of gravity for the notion of religious consciousness. To explicate Kant's critique this paper develops, as a special hermeneutic device, the idea of a kind of Husserlian reduction and realization', in terms of which the various uses of Kant's concept of thing' or object' are given a new interpretation,using this to provide a novel approach (...)
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  20. Stefania Centrone (2011). Begründungen bei Bolzano und beim frühen Husserl. Zeitschrift für Philosophische Forschung 65 (1):5-27.
    Two hundred years ago Bernard Bolzano published a booklet on the philosophy of mathematics that is the first major step forward in this area since Pascal’s De l’esprit géométrique. Following Aristotelian lines Bolzano distinguishes in his opusculum two kinds of proofs, those that simply show that something is the case, and those that explain why something is the case. In his Wissenschaftslehre this contrast reappears as that between derivability and consecutivity . Husserl takes up some of Bolzano’s key concepts in (...)
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  21. A. Chrudzimski (2002). From Brentano to Ingarden. Phenomenological Theory of Meaning. Husserl Studies 18 (3):185-208.
  22. Arkadiusz Chrudzimski (2008). Truth, Concept Empiricism, and the Realism of Polish Phenomenology. Polish Journal of Philosophy 2 (1):23-34.
    The majority of Polish phenomenologists never found Husserl’s transcendental idealism attractive. In this paper I investigate the source of this rather surprising realist attitude. True enough the founder of Polish phenomenology was Roman Ingarden - one of the most severe critics of Husserl’s transcendental idealism, so it is initially tempting to reduce the whole issue to this sociological fact. However, I argue that there must be something more about Ingarden’s intellectual background that immunized him against Husserl’s transcendental argumentation, and that (...)
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  23. Arkadiusz Chrudzimski (2004). Roman Ingarden. Ontology From a Phenomenological Point of View. Reports on Philosophy 22:121-142.
    Ontology is doubtless the most important part of Roman Ingarden’s (1893-1970) philosophy. Contrary to Husserl, Ingarden always believed that any serious philosophical investigation must involve an ontological basis and he tried to formulate a solid ontological framework for his philosophy. There are several reasons why this ontology deserves our attention. For those who are interested in Husserl’s transcendental phenomenology, Ingarden’s ontology could be treated as an ingenious attempt to analyse the conceptual structure and hidden ontological assumptions of Husserl’s transcendental idealism. (...)
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  24. Renato Cristin (1990). Phänomenologie und Monadologie. Husserl und Leibniz. Studia Leibnitiana 22 (2):163-174.
    Leibniz occupe une position centrale dans la pensee de Husserl, surtout en ce qui concerne la determination phenomenologique du probleme de l'intersubjectivite, mais ii joue un rdle important tout le long du parcours de Husserl. Ce rdle de Leibniz a peut-£ tre ete neglige, parce que avec lui on introduirait dans la phenomenologie une conception monadologique qui contrasterait avec l'idee de science rigoureuse. Au contraire, Husserl ne craint pas d'utiliser les concepts de Leibniz de monade et harmonie, toutefois il envisage (...)
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  25. P. J. Crittenden (1982). IER, N. F.: "Wittgenstein and Phenomenology: A Comparative Study of the Latter Wittgenstein, Husserl, Heidegger and Merleau-Ponty". [REVIEW] Australasian Journal of Philosophy 60:000.
  26. Reed Davis (2003). The Phenomenology of Raymond Aron. European Journal of Political Theory 2 (4):401-413.
    This article reviews the influence of Edmund Husserl's phenomenology on Raymond Aron's philosophy of history. In trying to create an original synthesis of Husserl's phenomenology and Max Weber's neo-Kantianism, Aron fashioned a dialectical logic that ultimately proved to be unstable. This tension accounts for the ambiguity and inconsistencies in some areas of Aron's thinking.
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  27. Vittorio De Palma (2012). Die Phänomenologie als radikaler Empirismus. Studia Phaenomenologica 12:331-357.
    This paper tries to show that Husserl’s phenomenology can be considered as a form of radical empiricism in the sense of James, since it holds—like traditionalempiricism—that sensuous experience is the foundation and the source of justifi cation of knowledge, but—in contrast with traditional empiricism—it holds that there are relations, which are given in the sensuous experience just as well contents. Reality is sensuous and the structure of reality is equally sensuous. By an analysis of the concepts of the sensuous relation, (...)
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  28. H. Delius (1966). Review: Hoche, Nichtempirische Erkenntnis: Analytische und Synthetische Urteile a Priori bei Kant und bei Husserl. [REVIEW] Philosophical Quarterly 16 (63):183.
  29. Max Deutscher (1980). Husserl's Transcendental Subjectivity. Canadian Journal of Philosophy 10 (1):21 - 45.
    The article aims to show that there are everyday analogues to husserl's 'transcendental' subjectivity, And that this 'transcendence' can be understood as a limit of these varieties of detachment. Evidence is cited that his 'transcendental ego' is the body itself, In its capacity to transcend its conditions. Within this 'naturalized' interpretation of transcendental subjectivity we can see its practical and philosophical importance to our objectivity. His notion of a 'life-World' is a prophylactic against the monomaniac holding of physicalistic or other (...)
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  30. Laura Duhan (1987). Ambiguity of Time, Self, and Philosophical Explanation in Merleau-Ponty, Husserl, and Hume. Auslegung 13.
    Merleau-ponty's thesis of the ambiguity of time is used to criticize husserl's and hume's views of the self. the thesis states that 1) the experience of present and past time depend on one another for intelligibility, and 2) the "objective" is past experience frozen in time; the "subjective" is present experience. adequate accounts of the self (and, generally, adequate philosophical explanation) will respect the ambiguity of time and discuss the interaction between subjective and objective facets of experience.
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  31. Ono Ekeh (2008). The Phenomenological Context and Transcendentalism of John Henry Newman and Edmund Husserl. Newman Studies Journal 5 (1):35-50.
    John Henry Newman has rightly been hailed as a giant in the Catholic intellectual tradition. His contributions to theology, literature, and education have been studied at length; however, his contribution to philosophy has not received appropriate attention. This essay 1) explores Newman’s unique philosophical insights in terms of the phenomenological tradition of Edmund Husserl; 2) analyzes the transcendental approach of certain British scientists—notably Ronald Knox and Charles Darwin; and 3) discusses how Newman might be considered a phenomenologist.
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  32. A. C. Ewing (1924). EHRLICH, W. -Kant Und Husserl. [REVIEW] Mind 33:470.
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  33. José Ruiz Fernández (2007). Un problema de la fenomenología: La controversia entre Husserl Y Natorp. Investigaciones Fenomenológicas: Anuario de la Sociedad Española de Fenomenología 5:6.
    In this paper I will bring into consideration the controversy betweenHusserl and Natorp dealing with the accurate meaning of the psychological reflectionand, altogether with that issue, how the phenomenological activityshould be assumed. I will try to present the legitimacy of some of the criticswhich Natorp and Husserl make to each other. This will lead us to a pointwhere we will be confronted with a major problem which is posed on us: the elucidation of the concrete sense of the phenomenological activity.En (...)
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  34. J. N. Findlay (1977). The Constitution of Human Values. Royal Institute of Philosophy Lectures 11:189-207.
    The present paper is an attempt to study the acts and intentions which set up for the subject, and for the community of subjects, a set of values and disvalues which impose themselves as valid upon everyone, and which everyone must tend to prescribe, or to warn against, for everyone. The acts which set up a formal apophantic and ontology have been studied by Husserl in his Formal and Transcendental Logic , but he has not set out a comparable theory (...)
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  35. Guillaume Fréchette (2014). L'intentionnalité dans la Théorie de la science de Bolzano. Éléments d'une reconstruction. Methodos 14.
    Dans la réception de Bolzano, et probablement depuis les Prolégomènes de Husserl, on insiste généralement sur le fait que la Théorie de la science (1837) de Bolzano vise à développer une théorie des représentations et des propositions qui fait de celles-ci des entités logiques de plein droit, indépendantes des actes de pensée, et seules porteuses des propriétés dont traite la logique (vérité, fausseté, objectualité, etc.) L’importance accordée à cette position, souvent appelée réalisme logique (Morscher), tend toutefois à masquer d’autres aspects (...)
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  36. Kenneth T. Gallagher (1972). Kant and Husserl on the Synthetic A Priori. Kant-Studien 63 (1-4):341-352.
  37. James W. Garrison & Emanuel I. Shargel (1988). Dewey and Husserl: A Surprising Convergence of Themes. Educational Theory 38 (2):239-247.
    While phenomenologists have contributed to an understanding of the empirical origin and historical development of meaning and thought, they have, until recently, paid relatively little attention to significant problems surrounding meaning transmission, that is to say, problems in the process of education. Notably absent in phenomenological investigations has been the development of a fully thought-out phenomenology of education.’ While this task remains to be completed, it has certainly been well, if unexpectedly, begun. Surprisingly, many of the themes developed in Dewey’s (...)
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  38. Guillermo Haddock (2006). Releyendo al joven Carnap: estudio crítico de 'der raum'. Manuscrito 29 (1):259-296.
    Este estudio crítico se ocupa de la tesis doctoral de Rudolf Carnap, Der Raum. El mismo ofrece una breve exposición de esta obra juvenil, frecuentemente ignorada, de Carnap, e intenta corregir algunas interpretaciones incorrectas de dicha obra. Se muestra convincentemente que la principal influencia filosófica en Der Raum no es ni Kant ni los ne-okantianos, sino Edmund Husserl, y que la defensa que hace Carnap en esa obra de lo sintético a priori es claramente no kantiana, sino mucho más cercana (...)
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  39. Sara Heinämaa (1999). Merleau-Ponty's Modification of Phenomenology: Cognition, Passion and Philosophy. Synthese 118 (1):49-68.
    This paper problematizes the analogy that Hubert Dreyfus has presented between phenomenology and cognitive science. It argues that Dreyfus presents Merleau-Ponty''s modification of Husserl''s phenomenology in a misleading way. He ignores the idea of philosophy as a radical interrogation and self-responsibility that stems from Husserl''s work and recurs in Merleau-Ponty''s Phenomenology of Perception. The paper focuses on Merleau-Ponty''s understanding of the phenomenological reduction. It shows that his critical idea was not to restrict the scope of Husserl''s reductions but to study (...)
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  40. Risto Hilpinen (2013). Conception, Sense, and Reference in Peircean Semiotics. Synthese:1-28.
    In his Logical Investigations Edmund Husserl criticizes John Stuart Mill’s account of meaning as connotation, especially Mill’s failure to separate the distinction between connotative and non-connotative names from the distinction between the meaningful and the meaningless. According to Husserl, both connotative and non-connotative names have meaning or “signification”, that is, what Gottlob Frege calls the sense (“Sinn”) of an expression. The distinction between connotative and non-connotative names is a distinction between two kinds of meaning (or sense), attributive and non-attributive meaning (...)
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  41. Hans-Ulrich Hoche (1964). Nichtempirische Erkenntnis Analytische Und Synthetische Urteile a Priori Bei Kant Und Bei Husserl. A. Hain.
  42. Hanne Jacobs & Trevor Perri (2010). Intuition and Freedom : Bergson, Husserl and the Movement of Philosophy. In Michael R. Kelly (ed.), Bergson and Phenomenology. Palgrave Macmillan.
  43. Dale Jacquette (2010). Robin Rollinger, Austrian Phenomenology: Brentano, Husserl, Meinong, and Others on Mind and Object. [REVIEW] Grazer Philosophische Studien 80 (1):317-322.
  44. Dale Jacquette (2010). Austrian Phenomenology: Brentano, Husserl, Meinong, and Others on Mind and Object. [REVIEW] Grazer Philosophische Studien 80:317-322.
  45. Paul Janssen (1993). Phänomenologie Als Geschichtsphilosophie in Praktischer Absicht: Den Philosophischen Intentionen Ludwig Landgrebes Zur Erinnerung. [REVIEW] Husserl Studies 10 (2):97-110.
  46. François Jaran (2011). La phénoménologie face à la philosophie traditionnelle. Studia Phaenomenologica 11 (1):117-136.
    Phenomenology was born as an attack against the false constructions of traditional philosophy. Nevertheless, it soon discovered that it had an important bond to Plato’s, Descartes’ or Kant’s philosophical systems. As I show in this paper, both in Heidegger and in Husserl’s last writings, the philosophical endeavor is interpreted as a retrieval of earlier philosophical intentions. However, this does not lead them to a common interpretation of the meaning of philosophy’s history.
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  47. A. Kim (2004). Shades of Truth. Idealistic Studies 34 (1):1-24.
    Plato’s allegory of the cave tells of the soul’s advance from ignorance to knowledge, leaving open the question of what this knowledge is and what its objects are. Heidegger’s 1947 analysis of the allegory is of course just one of many. However, as I argue in this paper, if we read that analysis in the context of Husserlian phenomenology, we find a remarkable congruence between the latter’s process of “eidetic reduction” and the ascent out of the cave. In §1, I (...)
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  48. Frank M. Kirkland (1981). The Bounds of Phenomenology: An Essay on Husserl and Hegel. Dissertation, New School for Social Research
    Although the literature on, and the interest in, the relation of Husserlian phenomenology and Hegelian phenomenology are almost next to nil, the interpretations surrounding this relation are plagued by a number of aporiai. There is too much attention to extraneous matters. There is no adequate attempt to work out and explicate their respective theories of phenomenology and the coherency of the theories. There is a failure to spell out the presuppositions involved in the formation of transcendental philosophy which is to (...)
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  49. Filip Kolen (2002). Husserl En Humphrey Over Tijdsbeleving: Complementaire Visies in Het Mind/Body Debat. Algemeen Nederlands Tijdschrift voor Wijsbegeerte 94 (4):261-270.
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  50. Wojciech Krysztofiak (2007). Frege, Husserl, Leśniewski i Heidegger. Bycie w perspektywie analitycznej. Filozofia Nauki 3.
    The main aim of the paper is paraphrasing Heidegger's category of being in the theoretic framework of Fregean phenomenological semantics. The choice of Fregean phenomenological semantics as the tool of the paraphrase is justified by the fact that philosophy articulated in Sein und Zeit may be interpreted as the modification of Husserl's project of phenomenology which is treated, in turn, as generalisation of Frege's theory of sense and nominatum. So in the paper it is defended that Heidegger's category of being (...)
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