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  1. Rudolf Allers (1958). Writngs of Edith Stein. New Scholasticism 32 (1):132-133.
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  2. Alexandra Alván (2013). Estructuras trinitarias en la constitución y conciencia del tiempo en Agustín y Husserl. Estudios de Filosofía 10:11-38.
    El presente artículo busca establecer paralelos entre las propuestas de Edmund Husserl y de San Agustín en torno a la constitución del tiempo por parte de la conciencia. En ese marco, proponemos que ambos autores basan la constitución del tiempo en estructuras trinitarias de la conciencia. Dichas estructuras, a pesar de sus diferencias, coinciden en constar de tres elementos: uno retencional, uno protencional y uno impresional. Además, coinciden ambas propuestas en que lo fundamental de la estructura trinitaria de la conciencia (...)
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  3. Lilian Alweiss (2007). Leaving Metaphysics to Itself. International Journal of Philosophical Studies 15 (3):349 – 365.
    In 'Time and Being' Heidegger claims that the task is to 'cease all overcoming and to leave metaphysics to itself'. This paper asks what it actually means to leave metaphysics to itself, and how we are meant to understand the difference between "leaving metaphysics to itself" and "overcoming metaphysics". To understand this distinction, the paper compares Heidegger's later position with those of Husserl and Wittgenstein and with his own earlier position expressed in Being and Time. While we find different interpretations (...)
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  4. Jerome Ashmore (1974). Essence in Recent Philosophy: Husserl, Whitehead, Santayana. Philosophy Today 18 (3):198-210.
    A comparative study to determine the significance of essence in the doctrine of three philosophers. By his method of reduction husserl disclosed his version of essence and used it to establish phenomenology as a rigorous science and to see phenomena solely as phenomena. Whitehead identified essence with his "eternal objects" and this identification protected his "actual occasions" from the limitations of empiricism. By means of essence seen exclusively as appearance and relations, Santayana supports his ingenious thesis that nothing given exists. (...)
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  5. Thomas Attig (1978). Husserl's Interpretation and Critique of Descartes in His "Cartesian Meditations". Modern Schoolman 55 (3):271-281.
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  6. 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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  7. Gary Backhaus (1998). Georg Simmel as an Eidetic Social Scientist. Sociological Theory 16 (3):260-281.
    The article shows the affinity of Simmel's formal sociology with Husserl's notion of eidetic science. This thesis is demonstrated by the corroboration of Simmel's revision of neo-Kantian epistemology for sociology with Husserl's phenomenology, and the parallel discussion of Simmel and Husserl concerning cognitive levels and exact and morphological eide. Simmel's analysis of dyads is explored as an exemplar of his eidetic insights. An important consequence of this demonstration is the vindication establishing the scientific legitimacy of Simmel's methodology regarding the sociology (...)
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  8. Jason M. Bell (2011). The German Translation of Royce's Epistemology by Husserl's Student Winthrop Bell: A Neglected Bridge of Pragmatic-Phenomenological Interpretation? The Pluralist 6 (1):46-62.
    Herr Royce ist doch ein bedeutender Denker und darf nur als solcher behandelt werden.("Royce is an important thinker, and may only be treated as such.")Scholars of pragmatism and of phenomenology have observed striking similarities between Josiah Royce and Edmund Husserl, foundational thinkers at the origins of two major philosophical movements whose effects are still strongly felt in the present day—Royce being considered a central founder of American pragmatic idealism, and Husserl of modern German phenomenology. Other scholars have noted striking similarities (...)
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  9. John Bell, Hermann Weyl's Later Philosophical Views: His Divergence From Husserl.
    In what seems to have been his last paper, Insight and Reflection (1954), Hermann Weyl provides an illuminating sketch of his intellectual development, and describes the principal influences—scientific and philosophical—exerted on him in the course of his career as a mathematician. Of the latter the most important in the earlier stages was Husserl’s phenomenology. In Weyl’s work of 1918-22 we find much evidence of the great influence Husserl’s ideas had on Weyl’s philosophical outlook—one need merely glance through the pages of (...)
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  10. Jocelyn Benoist (2006). Phénoménologie ou pragmatisme? Archives de Philosophie 3:415-441.
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  11. Ondrej Beran (2006). Wittgenstein, Husserl, and Heidegger-the Intersubjectivity of Sense. Filosoficky Casopis 54 (4):523-559.
  12. Ondřej Beran (2006). Wittgenstein, Husserl a Heidegger – intersubjektivita smyslu. Filosoficky Casopis 54:523-559.
    Wittgenstein, Husserl, and Heidegger – the intersubjectivity. of sense].
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  13. Daniele Bertini (2007). Fondazione del problema del pensare. Segni E Comprensione 21 (62):124-140.
    My main claim is that, in order to account for the nature of human mind, philosophy of mind should embody topics usually treated by disciplines as ethics or applied philosophy so as to enrich the pure notion of cognitive experience to the extent of treating the whole of human experience. I begin with considering the Cartesian approach to the "cogito". I argue for the claim that cartesian-like dualists (Descartes and Locke, Kant and Husserl) fail in treating the opposition of internalism (...)
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  14. Patrick William Bigelow (1983). The Topological Poetics of Presence. Dissertation, The University of Texas at Austin
    The problem, then, is well-known: how to conceive and enact metaphysics given the exhaustion of its prefigured possibilities. In the Introduction I suggest how metaphysical closure gets enacted, and this by looking at Kierkegaard's authorship. The notion here is that of transgression, exceeding the limits inherent to metaphysics while preserving them as limits. I argue that Kierkegaard is decisive because he renders thinking open to the possibility of what is radically other than thought. ;In Chapter I, I trace an unexpected (...)
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  15. Edgar Charles Boedeker (1998). The Concept of Showing in the Early Writings of Heidegger and Wittgenstein. Dissertation, Northwestern University
    This is an investigation into two philosophical developments that took place between 1912 and 1929. I examine Ludwig Wittgenstein's confrontation with Bertrand Russell's views of the nature of logical truth and proof; and Martin Heidegger's confrontation with Edmund Husserl's views of perception and language. There are striking and surprising parallels between these two confrontations, and comparing them helps to illuminate some of the underlying issues at stake. I argue the following. Wittgenstein and Heidegger provide both a criticism and an alternative (...)
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  16. Daniel Bosse, Alexander Fick & Tom Poljansek (2015). Husserl, Cassirer, Schlick: “Scientific Philosophy” Between Phenomenology, Neo-Kantianism and Logical Empiricism. Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 46 (1):225-229.
    Since the late nineteenth century ‘Scientific Philosophy’ has become a label ascribed to many research programs. German theoretical philosophy of the early twentieth century was dominated by three different trends—Phenomenology, Neo-Kantianism, and Logical Empiricism: Each trend claimed to represent the ‘Scientific Philosophy’. In this context it is astonishing that we know almost nothing about the relationships between these schools. It is true, all of them rejected the speculative metaphysics found, for example, in German Idealism, but knowledge about other connections is (...)
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  17. Hermann G. W. Burchard (2014). The Cognitive Gap, Neural Darwinism & Linguistic Dualism —Russell, Husserl, Heidegger & Quine. Open Journal of Philosophy 4 (3):244-264.
    Guided by key insights of the four great philosophers mentioned in the title, here, in review of and expanding on our earlier work (Burchard, 2005, 2011), we present an exposition of the role played by language, & in the broader sense, λογοζ, the Logos, in how the CNS, the brain, is running the human being. Evolution by neural Darwinism has been forcing the linguistic nature of mind, enabling it to overcome & exploit the cognitive gap between an animal and its (...)
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  18. D. P. Burte, Comparative Study of Phenomenology and Sankhya.
    Phenomenology, as propounded by Edmond Husserl, is an important movements in the modern western philosophy, while sÅÙkhya and its application yoga are the ancient Indian philosophical disciplines or dar±ana. This is a comparative study of phenomenology with sÅÙkhya and yoga. As per my present understanding this project is now completed. I have organized the outcome of my study in the following four papers preceded by prolegomena: Prolegomena to the comparative study of Phenomenology and SaÙkhya 1, Consciousness in Phenomenology and SÅÙkhya (...)
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  19. Dennis Chan (1997). Husserl and Fu Liege critique of psychology - a comparative study. Philosophy and Culture 24 (2):129-139.
    The theme of this article and Fu Liege contrast Husserl's criticism of psychologism, try to criticism from their own, taking their respective views and positions, which indicates that the phenomenological movement and the future movement of the differences in analytical philosophy. This paper is a brief introduction to both the trend of the times of the psychological doctrine, and then discuss all of their own critique of psychology. In the final comparative study, we obtain the following points: 1. They were (...)
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  20. Amit Chaturvedi (2014). Perceiving Reality: Consciousness, Intentionality, and Cognition in Buddhist Philosophy by Christian Coseru (Review). Philosophy East and West 64 (2):506-513.
    In Perceiving Reality: Consciousness, Intentionality, and Cognition in Buddhist Philosophy, Christian Coseru makes the innovative and ambitious argument that the project of Indian Buddhist epistemology, as represented by thinkers in the Yogācāra tradition of Dignāga and Dharmakīrti, is continuous in many of its methods and conclusions with the phenomenological theories of Edmund Husserl and Maurice Merleau-Ponty, as well as with recent naturalistic approaches in epistemology and the philosophy of mind. In Coseru’s reading, Buddhism shares with phenomenology the attitude that metaphysical (...)
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  21. Richard Cobb-Stevens (1974). James and Husserl: The Foundations of Meaning. Martinus Nijhoff.
    INTRODUCTION ". . . a universe unfinished, with doors and windows open to possibilities uncontrollable in advance." A possibility which William James would ...
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  22. Føllesdal Dagfinn (2001). Bolzano, Frege and Husserl on Reference and Object. In Juliet Floyd & Sanford Shieh (eds.), Future Pasts: The Analytic Tradition in Twentieth-Century Philosophy. Oxford University Press. 67--80.
  23. Dr Davari (unknown). The Possibility of a Dialogue Between Islamic Philosophy and Western Phenomenology. Kheradnameh Sadra Quarterly 26.
    In this article the author aims to reveal the common grounds between Islamic philosophy and phenomenology. The focus of the paper is on comparing Mirib Sadra's views with those of Edmond Husserl and revealing their commonalities. The writer believes that the issues which can provide the yiiBMl for having this dialogue consist of the following:1. The rational soul in Islamic Philosophy and the intentionality of the mind in western phenomenology;2. Transition from the first disposition to the second in Islamic philosophy (...)
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  24. Matthew Kimball Davis (1995). Ancient and Modern Approaches to the Problem of Relativism: A Study of Husserl, Locke and Plato. Dissertation, Boston College
    Relativism, provisionally definable as the view that no view is knowably better than any other, is widely accepted today. The purpose of this dissertation is to understand more fully what relativism is by looking at ancient and modern discussions of this view. ;Chapter one begins by considering Michael J. Sandel's recent discussion of a difficulty that modern liberalism faces in its acceptance of relativism. Sandel argues that relativism renders ineffective the attempt to promote toleration of various practices, and thus we (...)
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  25. Rupin W. Desai (1979). Thoreau's Walden as a Phenomenological Manifesto and Precursor of Husserl's Ideas. Thoreau Journal Quarterly 11:5-19.
  26. Maria Dimova-Cookson (2001). T.H. Green's Moral and Political Philosophy: A Phenomenological Perspective. Palgrave.
    This book offers a new phenomenological interpretation of T.H. Green's (1836-1882) philosophy and political theory. By analyzing his theory of human practice, the moral idea, the common good, freedom and human rights, the book demonstrates that Green joins the same tradition as Kantian and Husserlian transcendentalism. The book offers a reconstruction of Green's idealism and demonstrates its potential to address contemporary debates on the nature of moral agency, positive and negative freedom and on justifying human rights.
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  27. Herbert Dingle (1979). Time in Philosophy and in Physics. Philosophy 54 (207):99 - 104.
    The essay centers on Godel's views on the place of our intuitive concept of time in philosophy and in physics. It presents my interpretation of his work on the theory of relativity, his observations on the relationship between Einstein's theory and Kantian philosophy, as well as some of the scattered remarks in his conversations with me in the seventies-namely, those of the philosophies of Leibniz, Hegel and Husserl-as a successor of Kant-in relation to their conceptions of time.
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  28. Charles J. Dougherty (1980). The Common Root of Husserl's and Peirce's Phenomenologies. New Scholasticism 54 (3):305-325.
  29. Charles J. Dougherty (1975). Phenomenological Critiques of Empiricism: A Study in the Philosophies of Husserl and Peirce. Dissertation, University of Notre Dame
  30. Hubert Dreyfus (1993). Heidegger's Critique of the Husserl/Searle Account of Intentionality. Social Research 60:17-38.
  31. John J. Drummond (2012). 5 Imagination and Appresentation, Sympathy and Empathy in Smith And. In Christel Fricke & Dagfinn Føllesdal (eds.), Intersubjectivity and Objectivity in Adam Smith and Edmund Husserl. Ontos Verlag. 8--117.
    Can we have objective knowledge of the world? Can we understand what is morally right or wrong? Yes, to some extent. This is the answer given by Adam Smith and Edmund Husserl. Both rejected David Hume’s skeptical account of what we can hope to understand. But they held his empirical method in high regard, inquiring into the way we perceive and emotionally experience the world, into the nature and function of human empathy and sympathy and the role of the imagination (...)
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  32. Daniel J. Dwyer (2004). Wittgenstein, Kant and Husserl on the Dialectical Temptations of Reason. Continental Philosophy Review 37 (3):277-307.
    There is an interesting sense in which philosophical reflection in the transcendental tradition is thought to be unnatural. Kant claims that metaphysical speculation is as natural as breathing and that transcendental critique is necessary to prevent reason from lapsing into a natural dialectic of dogmatism and skepticism. Husserl argues that the critique of theoretical reason is grounded upon a transcending of the natural attitude in which we are at first unjustifiably and naïvely directed toward objects as separate from consciousness. A (...)
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  33. Brian Douglas Elwood (1992). A Comparative Analysis of Nishida and Sartre with Special Reference to Their Respective Ontologies. Dissertation, The University of Tennessee
    This dissertation is a study in East-West comparative philosophy. It attempts for the first time to comparatively analyze the respective phenomenological ontologies of two noteworthy twentieth-century philosophers, namely Nishida Kitaro of Japan and Jean-Paul Sartre of France, and how they respond differently to the challenge of the German philosopher, Edmund Husserl. The major foci of the study are: consciousness and the world, pre-reflective and reflective consciousness, self-consciousness and the nature of the self, being and nothingness, and theories of religious consciousness. (...)
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  34. Denis Fisette (1999). Husserl et Fichte. Symposium: The Canadian Journal of Continental Philosophy 3 (2):185-207.
    At first, I introduce two different paths, which lead from Husserl’s phenomenology to classical German philosophy : a. Psychologism: from Kant to the Logical Investigations through Fries, Beneke and Herbart; b. Idealism, from Fichte to Husserl’s late conception of philosophy as transcendental idealism). Then, I argue, in the first section, that Husserl’s transcendental turn after the Logical Investigations could be understood as a kind of idealism, deriving from Fichte. The next part deals mainly with phenomenology’s double meaning : as philosophia (...)
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  35. Nicholas F. Gier (1981). Wittgenstein and Phenomenology: A Comparative Study of the Later Wittgenstein, Husserl, Heidegger, and Merleau-Ponty. State University of New York Press.
    In the first in-depth philosophical study of the subject, Nicholas Gier examines the published and unpublished writings of Ludwig Wittgenstein, to show the striking parallels between Wittgenstein and phenomenology. Between 1929 and 1933, the philosopher proposed programs that bore a detailed resemblance to dominant themes in the phenomenology of Husserl and some “life-world” phenomenologists. This sound, thoroughly readable study examines how and why he eventually moved away from it. Gier demonstrates, however, that Wittgenstein’s phenomenology continues as his “grammar” of the (...)
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  36. Kanya Sen Gupta (2007). Is Searle An Internalist? Philosophical Writings 35 (2).
    We can trace two components in Searle’s overall theory of intentionality: his internalist account of intentional states and his invocation of ‘the Background’. There is a tension between these two components analogous to the tension that exists between Husserl’s and Heidegger’s views on intentionality. Searle, however, does not think that his talk of non-intentional background skills and capacities opposes Heidegger’s and Husserl’s internalist approaches. He attempts to make this point particularly in terms of the brain-in-a-vat thought experiment. This attempt, I (...)
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  37. Guillermo E. Rosado Haddock (2012). Husserl's Conception of Physical Theories and Physical Geometry in the Time of the Prolegomena: A Comparison with Duhem's and Poincaré's Views. Axiomathes 22 (1):171-193.
    This paper discusses Husserl’s views on physical theories in the first volume of his Logical Investigations, and compares them with those of his contemporaries Pierre Duhem and Henri Poincaré. Poincaré’s views serve as a bridge to a discussion of Husserl’s almost unknown views on physical geometry from about 1890 on, which in comparison even with Poincaré’s—not to say Frege’s—or almost any other philosopher of his time, represented a rupture with the philosophical tradition and were much more in tune with the (...)
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  38. John Haldane (1991). Incarnational Anthropology. In David Cockburn (ed.), Royal Institute of Philosophy Supplement. Cambridge University Press. 191 - 211.
    The renaissance of philosophy of mind within the analytical tradition owes a great deal to the intellectual midwifery of Ryle and Wittgenstein. It is ironic, therefore, that the current state of the subject should be one in which scientific and Cartesian models of mentality are so widely entertained. Clearly few if any of those who find depth, and truth , in the Wittgensteinian approach are likely to be sympathetic to much of what is most favoured in contemporary analytic philosophical psychology. (...)
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  39. Brian Harding (2005). Epoché, the Transcendental Ego, and Intersubjectivity in Husserl's Phenomenology. Journal of Philosophical Research 30:141-156.
    This essay is concerned with defending Husserl against the criticism that he is insuffi ciently attentive to intersubjectivity. It has two moments; the fi rst articulates what I take to be a general version of the critique and then turns to a discussion of a version derived from Wittgenstein’s private language argument and the ensuing debate regarding this critique between Suzanne Cunningham and Peter Hutcheson. This discussion concludes by noting a general agreement betweenthe two participants that Husserl’s ego is not (...)
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  40. James G. Hart (1995). Husserl and Fichte: With Special Regard to Husserl's Lectures on “Fichte's Ideal of Humanity”. [REVIEW] Husserl Studies 12 (2):135-163.
  41. John M. Hems (1968). Husserl and/or Wittgenstein. International Philosophical Quarterly 8 (4):547-578.
  42. Bruce Alan Hirsch (1986). A Husserlian Theory of Perceptual Constitution. Dissertation, Purdue University
    These discussions deal with a number of themes which have been important for the development of analytic philosophy and phenomenology in the 20th century. ;The first chapter centers on the work of Gottlob Frege, tracing his construction of a new method for analyzing sentences from the primitive notions of sign, identity, content and reference, to the functional analysis of language. Two important features of this method of analysis are stressed, the concept-object distinction and the introduction of quantifiers as a way (...)
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  43. Burt Hopkins (2011). Volviendo a Husserl. Reactualizando el contexto filosófico tradicional del “problema” fenomenológico del otro. La Monadología de Leibniz. [REVIEW] Areté. Revista de Filosofía 23 (2):357-379.
    “Back to Husserl: Reclaiming the Traditional Philosophical Context ofthe Phenomenological ‘Problem’ of the Other: Leibniz’s Monadology”. The internalmotivation that led Husserl to revise his early view of the pure Ego as empty ofessential content is traced to the end of explicating his reformulation of phenomenologyas the egology of the concrete transcendental Ego. The necessity ofrecasting transcendental phenomenology as a transcendental idealism that followsfrom this reformulation is presented and the appearance of transcendentalsolipsism of this idealism exposed as unfounded. That the ground (...)
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  44. Burt Hopkins (2002). Husserlian Transcendental and Eidetic Reductions and the Interpretation of Plato's Dialogues. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 7 (1):81-114.
    This essay articulates obstacles to an interpretation of the whole proper to Plato's philosophy that are rooted in the general methodical principle of traditional hermeneutics, and then addresses them by a novel hermeneutic application of Husserl's transcendental and eidetic reductions. This application involves disclosing the transcendental phenomena of the texts of Plato's dialogues on the basis of the former and articulating their phenomenological essence in accord with the latter. A meta-hermeneutical argument for what Plato himself might have thought is then (...)
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  45. Burt C. Hopkins (2009). Signification et vérité dans les écrits philosophico-mathématiques de Jacob Klein. Methodos 9.
    La manière dont Jacob Klein rend compte de l’historicité propre aux unités de base de la signification dans la pensée de la Grèce ancienne ainsi que de l’Europe moderne est présentée et étudiée en relation au « sens de l'être » dans la pensée phénoménologique heideggerienne et à la conception husserlienne de la signification ontologique instrumentale du calcul symbolique. Sur le fond des reconstructions kleiniennes des nombres éidétiques dans le Sophiste de Platon et de l’ontologie cartésienne des objets mathématiques indéterminés, (...)
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  46. Burt C. Hopkins (1991). On the Paradoxical Inception and Motivation of Transcendental Philosophy in Plato and Husserl. Man and World 24 (1):27-47.
  47. J. Hroch (2008). On the Philosophy of William James. Filozofia 63:144-154.
    The article deals with the development of the philosophical thought of W. James. Its first part is devoted to James’s conception of mind and consciousness. In James’ view every mind tends to become a part of personal consciousness and though it changes permanently, it is also obviously continuous. W. James influenced E. Husserl by his view that consciousness has a fringe as well as a focus and therefore it is able to grasp the sliding stream of impressions. The article gives (...)
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  48. Edmund Husserl (1974). Kant and the Idea of Transcendental Philosophy. Southwestern Journal of Philosophy 5 (3):9-56.
  49. Carlo Ierna (2015). A Letter From Edmund Husserl to Franz Brentano From 29 XII 1889. Husserl Studies 31 (1):65-72.
    Among the correspondence between Husserl and Brentano kept at the Houghton Library of Harvard University there is a letter from Husserl to Brentano from 29 XII 1889, whose contents were completely unknown until now. The letter is of some significance, both historically as well as systematically for Husserl’s early development, painting a vivid picture of his relation and indebtedness to his teacher Franz Brentano. As in his letter to Stumpf from February 1890, Husserl describes the issues he had encountered during (...)
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  50. Carlo Ierna (2013). Husserl’s Philosophy of Arithmetic in Reviews. The New Yearbook for Phenomonology and Phenomenological Philosophy:198-242.
    This present collection of (translations of) reviews is intended to help obtain a more balanced picture of the reception and impact of Edmund Husserl’s first book, the 1891 Philosophy of Arithmetic. One of the insights to be gained from this non-exhaustive collection of reviews is that the Philosophy of Arithmetic had a much more widespread reception than hitherto assumed: in the present collection alone there already are fourteen, all published between 1891 and 1895. Three of the reviews appeared in mathematical (...)
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