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  1. Kristana Arp (1990). Intentionality and the Public World: Husserl's Treatment of Objectivity in the Cartesian Meditations. [REVIEW] Husserl Studies 7 (2):89-101.
    The fifth and final meditation of Edmund Hussefl's Cartesian Meditations has been the subject of a great deal of attention over the years. A number of commentators have focused on Husserl's treatment of the experience of other subjects there and the majority of them have been quite critical. What is not often remarked on, however, is that Husserl's initial intention at least in the Fifth Meditation is to address another topic, one that he evidently considers to be of even greater (...)
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  2. Thomas Attig (1980). Husserl and Descartes on the foundations of philosophy. Metaphilosophy 11 (1):17–35.
    The article considers a) husserl's adoption of a cartesian rationalistic goal of philosophy, B) his charge that descartes failed to make the transcendental turn toward the subject, And c) the divergent view of husserl and descartes on the "cogito" which determine the crucial differences in the priorities which they assign to metaphysics and epistemology within their first philosophies.
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  3. Michael Barber (2010). Somatic Apprehension and Imaginative Abstraction: Cairns's Criticisms of Schutz's Criticisms of Husserl's Fifth Meditation. [REVIEW] Human Studies 33 (1):1-21.
    Dorion Cairns correctly interprets the preconstituted stratum of Edmund Husserl’s Fifth Cartesian Meditation to be the primordial ego and not the social world, as was thought by Alfred Schutz, who considered Husserl to be insufficiently attentive to the social world’s hold upon us. Following Cairns’s interpretation, which involves recovering and reconstructing strata that may never exist independently, one better understands how the transfer of sense animate organism involves automatic association, or somatic apprehension. This sense-transfer extends to any animate organism, not (...)
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  4. C. Hopkins Burt (1997). Eugene Fink, Sixth Cartesian Meditation: The Idea of a Transcendental Theory of Method. Husserl Studies 14 (1).
  5. Peter J. Carrington (1979). Schutz on Transcendental Intersubjectivity in Husserl. Human Studies 2 (1):95 - 110.
    In his paper on transcendental intersubjectivity in Husserl, which refers mainly to the Fifth Cartesian Meditation, Schutz (1966a) marks out four stages in Husserl's argument and finds what are for him insurmountable problems in each stage. These stages are: (1) isolation of the primordial world of one's peculiar ownness by means of a further epoche; (2) apperception of the other via pairing; (3) constitution of objective, intersubjective Nature; (4) constitution of higher forms of community. Because of the problems Schutz encounters (...)
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  6. Peter Raymond Costello (2002). Three Implications of Edmund Husserl's Description of "Fremderfahrung". Dissertation, The Pennsylvania State University
    This dissertation explores the description of the experience of the alien other person that Edmund Husserl offers in the Cartesian Meditations and presents its three major implications: that the description reveals the transcendental ego to arise as a response to an always already embodied experience; that eidetic intuition and variation is possible only as an activity that involves actual and possible others, even in the self-variation needed to achieve the eidos ego; and that transcendental phenomenology is an inherently ethical endeavor. (...)
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  7. T. Costelloe (1998). Husserl's Fifth Meditation and the Phenomenological Sociology of Alfred Schutz. Journal of the British Society for Phenomenology 29:23-46.
    In his Fifth Meditation, Husserl appears to confront the problem of solipsism. As a number of commentators have suggested, however, since it arises from within phenomenology itself and the existence of the other is never in doubt, it is not a solipsism in the traditional Cartesian sense. Alfred Schutz, however, appears to understand Husserl's inquiry in precisely these terms. As such, his critical discussions of the Fifth Meditation, as well as his subsequent rejection of transcendantal philosophy, might not be well-founded. (...)
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  8. Timothy Owen Davis (1984). The Problem of Intersubjectivity in Husserlian Phenomenology. Dissertation, Georgetown University
    The problem of the Other remains a source of conflict and confusion in phenomenology. Edmund Husserl's project for a phenomenology which functions as a transcendental philosophy has been persistently haunted by the suspicion that his methodological commitment to the conscious life of the transcendental ego confines his procedure to the immanent processes of a solus ipse and thus prevents transcendental phenomenology from presenting a legitimate account of the objective world as an intersubjectively available world. ;A clear presentation of what Husserl (...)
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  9. Chauncey Downes (1965). Husserl and the Coherence of the Other Minds Problem. Philosophy and Phenomenological Research 26 (December):253-259.
  10. Chauncey B. Downes (1963). Husserl's Theory of Other Minds: A Study of the 'Cartesian Meditations'. Dissertation, New York University
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  11. Harrison Hall (1976). Idealism and Solipsism in Husserls Cartesian Meditations. Journal of the British Society for Phenomenology 7 (1):53-55.
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  12. Robert M. Harlan (1984). Must the Other Be Derived From the I? Towards the Reformulation of Husserl's 5th Cartesian Meditation. Husserl Studies 1 (1):79-104.
    With the possible exception of the first volume of the Ideas, no single work published by Husserl has caused as much controversy among philosophers otherwise sympathetic to his philosophical endeavor as the 5th Cartesian Meditation. The controversy centers around the constitutive analysis of the sense "another subject," an analysis the elaborate detail of which seems out of place in the otherwise programmatic Cartesian Meditations. This analysis, which marks the first step in Husserl's account of consciousness of the other as another (...)
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  13. Edmund Husserl (1964/1965). Cartesian Meditations. [The Hague]M. Nijhoff.
    The "Cartesian Meditations" translation is based primarily on the printed text, edited by Professor S. Strasser and published in the first volume of Husserliana ...
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  14. Dalius Jonkus (2007). Genesis of the Sense of the Other in Husserl’s Cartesian Meditations. Problemos 72:72-123.
    Straipsnyje analizuojama fenomenologinë intersubjektyuvumo samprata Husserlio Karteziðkosiose meditacijose. Jose autorius tyrinëja ne konkreèias socialumo formas ar personalinio santykio að – tu subtilybes, bet atvirumo kitam prielaidas. Dëmesys sutelkiamas á konstitutyvinæ kito prasmës genezæ. Husserlis ásigilina á savasties patirtá parodydamas jos parodoksalø susvetimëjimà su savimi. Tiek savo kûno,tiek savo laiko patirtis atskleidþiama kaip reikalaujanti kitybës. Tiksliau sakant, tokia kûno ir laikopatirtis negalima kaip tapatybë su savimi. Tik patirdamas savo kûnà kaip tarpkûniðkumà, galiu atsikratyti vidujybës ir iðorybës, imanencijos ir transcendencijos prietaro. Kitybës (...)
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  15. Michael R. Kelly (2005). Routledge Philosophy Guidebook to Husserl and the Cartesian Meditations. International Philosophical Quarterly 45 (2):257-258.
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  16. Nam-In Lee (2002). Static-Phenomenological and Genetic-Phenomenological Concept of Primordiality in Husserl's Fifth Cartesian Meditation. Husserl Studies 18 (3):165-183.
  17. Gustavo Leyva (1999). The dilemmas of the analysis of intersubjectivity in Husserl's Meditationem Cartesianische. Franciscanum 41 (122-123):67-86.
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  18. A. C. Lloyd (1951). HUSSERL, E. -Husserliana, Band I. Cartesianische Meditationen Und Pariser Vorträge. [REVIEW] Mind 60:272.
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  19. James L. Marsh (1979). An Inconsistency in Husserl's Cartesian Meditations. New Scholasticism 53 (4):460-474.
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  20. W. R. McKenna (2003). The Constitutive Effect of the Other's Awareness of Me. Husserl Studies 19 (3):193-203.
    I will first give a brief summery of Husserl’s project in the “Fifth Meditation” and the steps in his analysis in order to evoke the context of my remarks and to also to begin to communicate my understanding of this work of Husserl’s. Then I will go more closely through the beginning steps in the analysis and develop my own points as I go along.
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  21. N. V. Motroshilova (1998). Husserl's Cartesian Meditations_ and Mamardashvili's _Cartesian Reflections: (Two Kindred Ways to the Transcendental Ego). Russian Studies in Philosophy 37 (2):82-95.
    In his book A History of the Culture of the Modern Period, the eminent scholar Egon Friedell wrote concerning Descartes's influence in seven-teenth-century France that all the efforts of the great philosopher's critics notwithstanding, "his school inexorably extended its influence not only through the ‘occasionalists,’ as his closest disciples and followers in philosophy were called, and through the remarkable logic of the Port-Royal school The Art of Thinking and Boileau's tone-setting work The Poetic Art: rather, all of France, headed by (...)
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  22. Peter Reynaert (2001). Intersubjectivity and Naturalism — Husserl's Fifth Cartesian Meditation Revisited. Husserl Studies 17 (3):207-216.
    As Husserl argues in the fifth Cartesian Meditation, the similarity of my Body (Leib) with the body (Körper) of another person is the founding moment of the experience of the other. This similarity is based on the previous objectivation of my Body. Husserl continuously worried to explicate this similarity-premise and by doing so, it appeared that this objectivation already presupposes intersubjectivity. By running into this problem, the Meditation actually fulfils its program by showing that the other is co-constitutive of the (...)
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  23. K. Romdenh-Romluc (2005). Review: Routledge Philosophy Guidebook to Husserl and the Cartesian Meditations. [REVIEW] Mind 114 (453):200-203.
  24. Tetsuya Sakakibara (2008). Struktur Und Genesis der Fremderfahrung Bei Edmund Husserl. Husserl Studies 24 (1):1-14.
    In seiner Fünften Cartesianischen Meditation entwickelt Husserl eine transzendentale Theorie der Fremderfahrung, der sogenannten ,,Einfühlung . Diese Theorie charakterisiert er in dieser Schrift als ,,statische Analyse . Genau besehen werden darin jedoch mehrere genetische Momente der Fremderfahrung in Betracht gezogen. In diesem Aufsatz versucht der Verfasser, zuerst aufgrund einiger nachgelassener Texte Husserls die wesentlichen Charaktere der statischen und der genetischen Methode und auch den Zusammenhang der beiden festzustellen, um dann aus der Analyse der Fünften Meditation die statischen und die genetischen (...)
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  25. Alexander Schnell (2010). Intersubjectivity in Husserl’s Work. Meta 2 (1):9-32.
    In this study, the author develops an original reading of the Fifth Cartesian Meditation. This text, far from giving rise to a “transcendental solipsism”, as classical commentators claim, leads to a constitution of intersubjectivity on various levels . In its center, a “phenomenological construction” operates, i.e. a methodological piece that masters the genetic approach of intersubjectivity. Closely following the “almost mathematical” rigour of this crucial text of Husserl’s phenomenology, the author equally tackles the issue of the constitution of the experience (...)
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  26. Alfred Schutz (2010). The Problem of Transcendental Intersubjectivity in Husserl. Schutzian Research 2:13-43.
    Translation and Introduction by Fred Kersten Alfred Schutz’s lecture, “The Problem of Intersubjectivity in Husserl,” was read and discussed at the Husserl-Colloquium in Royaumont on April 28, 1957. The German text of the lecture appeared in Philosophische Rundschau: Eine Vierteljahrsschrift für philosophische Kritik, edited by Hans-Georg Gadamer and Helmut Kuhn, Vol. V, 1957, pp. 81ff. A translation of the lecture by Frederick Kersten in collaboration with Professors Aron Gurwitsch and Professor Thomas Luckmann was published in Alfred Schutz, Collected Papers, Volume (...)
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  27. A. D. Smith (2003). Routledge Philosophy Guidebook to Husserl and the Cartesian Meditations. Routledge.
    Husserl has enjoyed a revival of interest in recent years and the Cartesian Meditations is perhaps his most widely read text. The book is an introduction to Husserl's phenomenology and is based on Descartes' Meditations on First Philosophy . Husserl attempts to show how Descartes discovered the "transcendental" perspective which is essential to any genuine philosophy. Until now there has never been a secondary text on this important and influential work on philosophy. This book, in conjunction with the text itself, (...)
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  28. Joel Smith (2011). Can Transcendental Intersubjectivity Be Naturalised? Phenomenology and the Cognitive Sciences 10 (1):91-111.
    I discuss Husserl’s account of intersubjectivity in the fifth Cartesian Meditation. I focus on the problem of perceived similarity. I argue that recent work in developmental psychology and neuroscience, concerning intermodal representation and the mirror neuron system, fails to constitute a naturalistic solution to the problem. This can be seen via a comparison between the Husserlian project on the one hand and Molyneux’s Question on the other.
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  29. Tanja Staehler (2008). What is the Question to Which Husserl's Fifth Cartesian Meditation is the Answer? Husserl Studies 24 (2):99-117.
    Interpreters generally agree that the Fifth Cartesian Meditation fails to achieve its task, but they do not agree on what that task is. In my essay, I attempt to formulate the question to which the Fifth Cartesian Meditation gives the answer. While it is usually assumed that the text poses a rather ambitious question, I suggest that the text asks, How is the Other given to me on the most basic level? The answer would be that the Other is given (...)
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  30. A. K. Stout (1932). HUSSERL, E. -Méditations Cartésiennes. [REVIEW] Mind 41:513.
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  31. Melville Juliand Stratton (1970). The Immanent and the Transcendent in Husserl's Cartesian Meditations. Dissertation, State University of New York at Buffalo