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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. A. Ales Bello (1996). From Empathy to Solidarity: Intersubjective Connections According to Edith Stein. Analecta Husserliana 48:367-376.
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  4. A. Ales Bello (1986). L'itimerario Filosofico di Edith Stein. Studium 82 (4):455-466.
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  5. Giovanni B. Aresi (2010). Tomismo ed Edith Stein sul principio di individuazione. Divus Thomas 113 (3):211-234.
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  6. Ann W. Astell (2005). Biblical Images of God and the Reader's “I” as Imago Dei The Contribution of Edith Stein. Interpretation 59 (4):382-391.
    Amidst Nazi persecution, Edith Stein discovered in the biblical images of God a mystical path of identity formation leading to a transformative union with Christ.
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  7. 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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  8. Luisa Avitabile (2011). Realismo fenomenologico e diritto: per una lettura di Edith Stein. Rivista Internazionale di Filosofia Del Diritto 88 (1):45-57.
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  9. 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.
  10. 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.
  11. 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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  12. 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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  13. Elizabeth A. Behnke (2002). Merleau-Ponty's Reading of Husserl. In Ted Toadvine & Lester Embree (eds.). Kluwer. 31-50.
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  14. 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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  15. A. A. Bello (2002). Edith Stein: Phenomenology, the State and Religious Commitment. Analecta Husserliana 80:648-656.
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  16. A. Ales Bello (2002). The Analysis of the Human Being Between Psychology and Phenomenology in Edith Stein. Comprendre 12:31.
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  17. 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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  18. 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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  19. 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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  20. 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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  21. Jocelyn Benoist (2000). Husserl entre Brentano et Bolzano : jugement et proposition. Manuscrito 23 (2):11-39.
    Il est bien connu que, dans la Ve Recherche Logique, Husserl critique la théorie brentanienne du jugement. Son problème est de définir le “porteur” de vérité auquel le jugement donne une valeur de vérité. Un tel projet le conduit très près du propositionalisme bolzanien. Alors la théorie phénoménologique du jugement apparaît comme une sorte de compromis entre la psychologie brentanienne de l’acte et un point de vue purement sémantique hérité de Bolzano. La question demeure de savoir si une telle conciliation (...)
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  22. 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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  23. 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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  24. Joyce Avrech Berkman (ed.) (2006). Contemplating Edith Stein. University of Notre Dame Press.
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  25. Arnold Berleant (1973). George P. Stein's "The Ways of Meaning in the Arts". [REVIEW] Philosophy and Phenomenological Research 34 (1):114.
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  26. Christian Bermes (1997). Philosophie der Bedeutung Bedeutung Als Bestimmung Und Bestimmbarkeit : Eine Studie Zu Frege, Husserl, Cassirer Und Hönigswald.
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  27. Robert Bernasconi (2013). Ludwig Ferdinand Clauss and Racialization. In Lester Embree & Thomas Nenon (eds.), Husserl’s Ideen. Springer. 55--70.
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  28. 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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  29. Sophie Binggeli (2012). Suivre le Christ Avec Edith Stein. Nouvelle Revue Théologique 134 (4):628-646.
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  30. José Luis Caballero Bono (2012). En torno a la hermenéutica blanca de "Ser y Tiempo" en Edith Stein. Veritas 27:97-112.
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  31. Patricia Bowen-Moore (2004). Richard Feist and William Sweet, Eds., Husserl and Stein Reviewed By. Philosophy in Review 24 (4):251-253.
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  32. Robert Brisart (2011). Husserl et la no ready-made theory : la phénoménologie dans la tradition constructiviste. Bulletin d'Analyse Phénoménologique (1):3-36.
    Dans l?histoire récente de l?art, l?idée du ready-made fut un artifice assez efficace pour montrer que n?importe quel objet déjà manufacturé pouvait être érigé en ?uvre d?art, pourvu qu?on le conçoive et le nomme comme telle. C?était en somme délibérément minimiser toutes les qualités imparties à la matérialité d?un objet d?art pour mieux laisser apparaître la conceptualisation dont procède sa genèse. Je soutiens pour ma part que, dans l?histoire de la philosophie, la théorie du ready-made a en quelque sorte toujours (...)
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  33. Harold Chapman Brown (1910). Stein's Le Sens de L'Existence. Journal of Philosophy 7:473.
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  34. 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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  35. Smadar Bustan (2006). Levinas and Husserl: Projecting Philosophical Intellectualism. Revue Internationale de Philosophie 60 (235):35-59.
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  36. Smadar Bustan (2006). Levinas et Husserl : Dépasser l'intellectualisme philosophique. Revue Internationale de Philosophie 1:35-59.
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  37. A. Calcagno (2000). Abundance or Nothing? Edith Stein and Martin Heidegger on the Question of Being (Philosophical Reflections on Metaphysical Existence). American Catholic Philosophical Quarterly 74 (2):269-285.
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  38. Antonio Calcagno (2012). Eduardo González Di Pierro, De la Persona a la Historia. Antropología Fenomenológica y Filosofia de la Historia En Edith Stein. [REVIEW] Symposium 16 (2):281-284.
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  39. Hernán Mora Calvo (2004). Edith Stein: De Lo Animal En El Hombre. Revista de Filosofía de la Universidad de Costa Rica 42 (106):69-73.
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  40. Peter Carpenter (1969). Christian Experience and the Conversion of Reason in the Philosophy of Pierre Thevenaz. Philosophy Today 13 (3):225-230.
    Pierre Thévenaz was Swiss. At the time of his death he was Professor of Philosophy at the University of Lausanne. Earlier he had taught philosophyat the Ecole Polytechnique Fédérale in Zurich, and at the University of Neuchâtel. A large part of his writings are contained in L'Homme et Sa Raison , De Husserl à Merleau-Ponty , La Condition de ia Raison Philosophique . A collection of his articles has been translated into English by James Edie and published under the title. (...)
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  41. Thomas David Carroll (1998). A Woman for Our Times: The Gift and Promise of Saint Edith Stein.[The Canonisation of Sister Teresa Benedicta of the Cross (Edith Stein's Name as a Carmelite Nun)]. Australasian Catholic Record 75 (4):451.
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  42. 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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  43. P. Chabot (forthcoming). Claire Ortiz Hill, Word and Object in Husserl, Frege, and Russell. The Roots of Twentieth-Century Philosophy. Revue Internationale de Philosophie.
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  44. A. Chrudzimski (2002). From Brentano to Ingarden. Phenomenological Theory of Meaning. Husserl Studies 18 (3):185-208.
  45. 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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  46. 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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  47. Richard Cobb-Stevens (1985). Derrida and Husserl on the Status of Retention. Analecta Husserliana 19:367.
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  48. Dolores Conesa (2005). El Descubrimiento de la Trascendencia a Partir de la Fenomenología: Levinas Dsicípulo de Husserl. In Angel Alvarez Gómez (ed.), Paideia. Universidade de Santiago de Compostela, Servizo de Publicacións E Intercambio Científico.
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  49. G. Cormann (forthcoming). Daniel Giovannangeli, Le Retard de la Conscience, Husserl, Sartre, Derrida. Revue Internationale de Philosophie.
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  50. Grégory Cormann & Bruno Leclercq (2012). Présentation : la passivité en phénoménologie, un vieux problème à réactiver. Bulletin d'Analyse Phénoménologique (1).
    Les textes rassemblés ici constituent les « Actes » du cinquième séminaire annuel de l?Unité de recherches Phénoménologie s , qui s?est tenu à l?Université de Liège du 2 au 6 mai 2011 et avait pour intitulé Entre phéno­ménologie et psychologie. Le problème de la passivité . Sans doute le thème de la passivité n?est-il pas neuf en phénoméno­logie. Très souvent, notamment dans le monde francophone, il a été brandi pour nuancer, voire contrecarrer, une certaine conception de la phénoméno­logie qui (...)
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