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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. 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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  5. 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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  6. Elizabeth A. Behnke (2002). Merleau-Ponty's Reading of Husserl. In Ted Toadvine & Lester Embree (eds.). Kluwer. 31-50.
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  7. 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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  8. 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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  9. 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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  10. 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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  11. 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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  12. Jocelyn Benoist (1999). Qu'y a-t-il au-delà de la psychologie ? Revue Philosophique de la France Et de L'Étranger 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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  13. Robert Bernasconi (2013). Ludwig Ferdinand Clauss and Racialization. In Lester Embree & Thomas Nenon (eds.), Husserl’s Ideen. Springer. 55--70.
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  14. 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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  15. 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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  16. A. Chrudzimski (2002). From Brentano to Ingarden. Phenomenological Theory of Meaning. Husserl Studies 18 (3):185-208.
  17. 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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  18. 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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  19. 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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  20. 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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  21. H. Delius (1966). Review: Hoche, Nichtempirische Erkenntnis: Analytische und Synthetische Urteile a Priori bei Kant und bei Husserl. [REVIEW] Philosophical Quarterly 16 (63):183.
  22. 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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  23. 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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  24. 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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  25. Kenneth T. Gallagher (1972). Kant and Husserl on the Synthetic A Priori. Kant-Studien 63 (1-4):341-352.
  26. 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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  27. 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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  28. 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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  29. 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.
  30. Dale Jacquette (2010). Robin Rollinger, Austrian Phenomenology: Brentano, Husserl, Meinong, and Others on Mind and Object. [REVIEW] Grazer Philosophische Studien 80 (1):317-322.
  31. Paul Janssen (1993). Phänomenologie Als Geschichtsphilosophie in Praktischer Absicht: Den Philosophischen Intentionen Ludwig Landgrebes Zur Erinnerung. [REVIEW] Husserl Studies 10 (2):97-110.
  32. 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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  33. 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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  34. 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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  35. 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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  36. Wolfgang Künne (2013). Intentionalität: Bolzano und Husserl. In Stefania Centrone (ed.), Versuche über Husserl. Meiner.
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  37. Olivier Lahbib (2005). La Liberté Dans la Perception Chez Husserl Et Fichte. Husserl Studies 21 (3):207-233.
    In spite of their opposite methods, Fichte's deductive process and Husserl's reduction cope with the same challenge: they aim to explain how the sensible world is dependent on reflixivity. As perception is generally linked with natural existence, and pure passivity, the deepest significance of transcendental thought in those philosophies consists in equalizing phenomenon and reflexion. In the heart of bodily life, some spiritual theme has to be found. Fichte defines action as the quantification of freedom, and freedom is effectively achieved (...)
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  38. Jay Lampert (1988). Husserl and Hegel on the Logic of Subjectivity. Man and World 21 (4):363-393.
  39. Dieter Lohmar (1993). Grundzüge Eines Synthesis-Modells der Auffassung: Kant Und Husserl Über den Ordnungsgrad Sinnlicher Vorgegebenheiten Und Die Elemente Einer Phänomenologie der Auffassung. [REVIEW] Husserl Studies 10 (2):111-141.
  40. S. Luft (2010). Phenomenology as First Philosophy: A Prehistory. In Carlo Ierna, Hanne Jaccobs & Filip Mattens (eds.), PHILOSOPHY PHENOMENOLOGY SCIENCES. Springer. 107--133.
  41. Federico Luisetti (2009). Review: Chiurazzi, Modalità Ed Esistenza. Dalla Critica Della Ragion Pura Alla Critica Della Ragione Ermeneutica: Kant, Husserl, Heidegger [Modality and Existence: From the Critique of Pure Reason to the Critique of Hermeneutic Reason]. [REVIEW] Analecta Hermeneutica 1 (1).
  42. Ullrich Melle (1998). Responsibility and the Crisis of Technological Civilization: A Husserlian Meditation on Hans Jonas. [REVIEW] Human Studies 21 (4):329-345.
    Starting from a reflection on the present stage of technological civilisation, a critical reading of Jonas's ethics of responsibility from a Husserlian point of view is presented. It is argued that Jonas's ethics fails to meet the challenge of the collective character of technological action, that his view of human history is problematic and that the metaphysical foundation of his ethics is uncritical and naive.
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  43. T. C. Meyering (1996). Philosophical Psychology in Historical Perspective: Review Essay of J.-C. Smith (Ed.), Historical Foundations of Cognitive Science. [REVIEW] Philosophical Psychology 9 (3):381 – 390.
    Historiography of science faces a preliminary question of strategy. A continuist conception of the history of science poses research problems different from those of a dynamic conception, which acknowledges that not only our theoretical knowledge but also the explananda themselves may change under the influence of new scientific insights. Whereas continuist historiography may advance our understanding of (the historical background of) current theoretical problems, dynamic historiography may also make a creative contribution to the progress of present-day research. This f act (...)
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  44. C. Mockel (1995). Ubereinstimmung-in-den-Hauptpunkten, Adler, Max on the Relationship Between Critical and Phenomenological Transcendental Philosophy-as Exemplified by the Problems of Transcendental Intersubjectivity. Husserl Studies 12 (3):201-226.
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  45. Francesca Modenato (1997). Meinong and Husserl on Objects and Meaning of Expressions. Axiomathes 8 (1):143-162.
  46. Eric J. Mohr (2012). Phenomenological Intuition and the Problem of Philosophy as Method and Science. Symposium 16 (2):218-234.
    Scheler subjects Husserl’s categorial intuition to a critique, which calls into question the very methodological procedure of phenomenology. Scheler’s divergence from Husserl with respect to whether sensory or categorial contents furnish the foundation of the act of intuition leads into a more significant divergence with respect to whether phenomenology should, primarily, be considered a form of science to which a specific methodology applies. Philosophical methods, according to Scheler, must presuppose, and not distract from, important preconditions of knowledge that pertain more (...)
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  47. Tim Mooney, Irish Cartesian and Proto-Phenomenologist: The Case of Berkeley.
    Comparatively recent scholarship suggests that George Berkeley cannot be seen solely or even chiefly as a British empiricist who is reacting to the materialistic implications of Locke’s Essay on Human Understanding. C.J. McCracken has shown how Berkeley is influenced by Malebranche’s theses concerning the dependence of bodies on God, without himself doubting the evidence of the senses. McCracken also shows how Berkeley reconstructs and reapplies Malebranche’s fideism.1 Harry Bracken has argued, most notably, that Berkeley espouses certain theses that set him (...)
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  48. Michael Murray (1988). Husserl and Heidegger: Constructing and Deconstructing Greek Philosophy. Review of Metaphysics 41 (3):501 - 518.
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  49. Felix O'Murchadha (2008). Reduction, Externalism and Immanence in Husserl and Heidegger. Synthese 160 (3):375 - 395.
    This paper argues that the Husserl—Heidegger relationship is systematically misunderstood when framed in terms of a distinction between internalism and externalism. Both philosophers, it is argued, employ the phenomenological reduction to immanence as a fundamental methodological instrument. After first outlining the assumptions regarding inner and outer and the individual and the social from which recent epistemological interpretations of phenomenology begin, I turn to the question of Husserl's internalism. I argue that Husserl can only be understood as an internalist on the (...)
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  50. Adam Olech (1995). Some Remarks on Ajdukiewicz's and Husserl's Approaches to Meaning. In Vito Sinisi & Jan Woleński (eds.), The Heritage of Kazimierz Ajdukiewicz. Rodopi. 40--221.
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