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  1. John Brittain Abbink (1981). Kant, Husserl and the Structure of Philosophic Theories. Dissertation, Yale University
    A philosophy must include within it an at least implicit account of itself--an account of its nature and scope and of the theoretical structure its evidences compose. The theory chosen for the philosophy will shape its methods and conclusions to the extent that they are justified, for the theory of evidence is concerned precisely with philosophic justification. This theory is part of the larger theory which examines what in general a theory is. This latter 'theory of theories' addresses questions of (...)
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  2. Christopher Adamo (2003). Merleau-Ponty's Reading of Husserl. Graduate Faculty Philosophy Journal 24 (1):243-246.
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  3. Theodor W. Adorno (1982/1983). Against Epistemology: A Metacritique: Studies in Husserl and the Phenomenological Antinomies. Mit Press.
  4. A. Ales Bello (1996). From Empathy to Solidarity: Intersubjective Connections According to Edith Stein. Analecta Husserliana 48:367-376.
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  5. A. Ales Bello (1986). L'itimerario Filosofico di Edith Stein. Studium 82 (4):455-466.
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  6. Eduardo Álvarez (2011). Intersubjektivität und geist: Ein kommentar über Hegel und Husserl. Hegel-Jahrbuch 13:322-326.
  7. Se-Gweon An (1990). Intentionality, Time, and Self-Identity: Husserl's Theory of Time and the Problem of Personal Identity. Dissertation, Southern Illinois University at Carbondale
    In this dissertation I raise three questions: What is Husserl's theory of time?; Can we develop a particular thesis of self-identity and, if so, what would it look like?; How does the thesis work in relation to the problems that are to be solved? ;In chapter II, I give an exposition of Husserl's view on time with the purpose of establishing a framework that will play a decisive role in the formation of a thesis of self-identity. Husserl defines time as (...)
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  8. Giovanni B. Aresi (2010). Tomismo ed Edith Stein sul principio di individuazione. Divus Thomas 113 (3):211-234.
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  9. Gerhard Arlt (1985). Subjektivität Und Wissenschaft Zur Psychologie des Subjekts Bei Natorp Und Husserl.
  10. Jennifer Ashton (1999). Writing That Counts: Gertrude Stein and the Mathematics of Modernism. Dissertation, The Johns Hopkins University
    Taking as a focal point Gertrude Stein's effort to construct a logical foundation for literary representation, this dissertation examines the theoretical implications of mathematical models in American modernism. Stein begins her career by addressing a particular problem: how can something be represented whole when we acquire our knowledge of it piecemeal, and only gradually over time? Her earliest full-length novel, The Making of Americans, presents one solution, using a thousand pages of repeated but slightly varied character descriptions to give readers (...)
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  11. 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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  12. 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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  13. 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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  14. R. Bakker (1974). Augustinus en het moderne denken. Tijdschrift Voor Filosofie 36 (3):442 - 465.
    In this article we have tried to draw some connections between the philosophy of St Augustine and the phenomenology of Husserl and Heidegger. The occasion for our choosing this subject was the fact that on the next 13th November 1620 years have elapsed since Augustine's day of birth. The way Augustine approached the basic questions of human existence is closely related to contemporary phenomenological thought. This we will illustrate with the help of some notions as „memory” and „time”. Modern thought (...)
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  15. 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.
  16. 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.
  17. Carmen Balzer (1991). The Empathy Problem in Edith Stein. Analecta Husserliana 35:271.
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  18. Jaime Villanueva Barreto (2009). El motivo trascendental en Kant y Husserl. Estudios de Filosofía 39:55-80.
  19. Jean-Hugues Barthélémy (2004). Husserl et l'autotranscendance du sens. Revue Philosophique de la France Et de l'Etranger 194 (2):181 - 197.
    Loin d'être une « égologie cartésienne » ou un « apriorisme kantien » , la phénoménologie husserlienne se veut, d'un bout à l'autre de l'œuvre, une subversion des alternatives classiques dont relèvent selon elle Descartes et Kant et par lesquelles se définit la métaphysique au sens large. S'il est vrai que Husserl revendique un « idéalisme transcendantal », c'est en approfondissant la réfutation kantienne de l'idéalisme, et cela en un geste qui, par le biais de l'intentionnalité comme autotranscendance subvertissant l'opposition (...)
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  20. Sister Mary Catharine Baseheart (1960). The Encounter of Husserl's Phenomenology and the Philosophy of St. Thomasin Selected Writings of Edith Stein. Dissertation, University of Notre Dame
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  21. 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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  22. 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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  23. Elizabeth A. Behnke (2002). Merleau-Ponty's Reading of Husserl. In Ted Toadvine & Lester Embree (eds.). Kluwer. 31-50.
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  24. K. B. Beils (1988). M. Steinhoff, Zeitbewusstsein und Selbsterfahrung. Studien zum Verhältnis von Subjektivität und Zeitlichkeit im vorkantischen Empirismus und in den Transzendentalphilosophien Kants und Husserls. [REVIEW] Société Française de Philosophie, Bulletin 79 (3):358.
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  25. 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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  26. A. A. Bello (2002). Edith Stein: Phenomenology, the State and Religious Commitment. Analecta Husserliana 80:648-656.
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  27. A. Ales Bello (2002). The Analysis of the Human Being Between Psychology and Phenomenology in Edith Stein. Comprendre 12:31.
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  28. 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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  29. Angela Ales Bello (1981). Le Problème de l'Être Dans la Phénoménologie de Husserl. Analecta Husserliana 11:41.
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  30. 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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  31. 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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  32. 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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  33. 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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  34. 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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  35. 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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  36. Joyce Avrech Berkman (ed.) (2006). Contemplating Edith Stein: A Collection of Essays, Pp. 243–270. University of Notre Dame Press.
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  37. Joyce Avrech Berkman (ed.) (2006). Contemplating Edith Stein. University of Notre Dame Press.
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  38. 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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  39. Christian Bermes (1997). Philosophie der Bedeutung Bedeutung Als Bestimmung Und Bestimmbarkeit : Eine Studie Zu Frege, Husserl, Cassirer Und Hönigswald.
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  40. Robert Bernasconi (2013). Ludwig Ferdinand Clauss and Racialization. In Lester Embree & Thomas Nenon (eds.), Husserl’s Ideen. Springer. 55--70.
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  41. Christian Beyer (1998). Von Bolzano zu Husserl. Eine Untersuchung über den Ursprung der phänomenologischen Bedeutungslehre. Tijdschrift Voor Filosofie 60 (4):767-768.
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  42. 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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  43. S. Binggeli (2012). Suivre le Christ Avec Edith Stein Following Christ with Edith Stein. Nouvelle Revue Théologique 134 (4):628-646.
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  44. S. Binggeli (2001). Edith Stein Et la Femme. Perspectives Anthropologiques Et Spirituelles. Nouvelle Revue Théologique 123 (4):583-602.
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  45. Sophie Binggeli (2012). Suivre le Christ Avec Edith Stein. Nouvelle Revue Théologique 134 (4):628-646.
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  46. 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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  47. Sarah Borden (2006). Edith Stein and Individual Forms: A Few Distinctions Regarding Being an Individual. Yearbook of the Irish Philosophical Society:49-69.
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  48. Jonna Bornemark, Max Scheler and Edith Stein as Precursors to the “Turn to Religion” Within Phenomenology.
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  49. P. Bossert (1976). Hume and Husserl on Time and Time-Consciousness. J. Br. SOC. Phenomenology 7.
  50. 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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