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Summary Consciousness is the direct subject matter of Husserl’s phenomenological investigations. All other topics and issues are investigated by way of studying aspects of consciousness. Husserl’s conception of consciousness is rich and multi-faceted, packing many more aspects than the current notion of a phenomenal consciousness, or what it is like to be in a mental state. Thus, on the Husserlian view, intentionality is an aspect of consciousness, a product of the functioning of different kinds of sensuous matter, motivational forces, and ego-activities. While there is a tradition, in modern philosophy, of regarding consciousness as a kind of container for ideas or other mental states, the Husserlian conception of consciousness, viz., as intentional, has been noted as having provided an alternative to the views associated with the container metaphor. Of the different aspects of Husserl’s view, time-consciousness, self-awareness and other-awareness are among the ones to have generated the most interest and literature.
Key works Brough 2008 clarifies central Husserlian ideas in a discussion centering on the statement that, for Husserl, “consciousness is not a bag”: the container model is incompatible with Husserl’s views. Zahavi 2002 discusses the three concepts of consciousness distinguished by Husserl in the 5th Investigation, viz., consciousness as the stream of experiences, as self-awareness, and as intentional experiences—tying this with the larger themes of Husserlian phenomenology, and with the question of the significance of the Logical Investigations, within the Husserlian corpus. Mensch 2010 contains a series of essays, rendering a unified account of different aspects of consciousness, conveying to the reader a lively sense of how aspects of consciousness constitutively arise, ultimately from the absolute, pre-personal and pre-individual, time-constituting consciousness.  
Introductions Moran 2005, Ch. 5 and 6
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Husserl: Time Consciousness
  1. Alia Al-Saji (2009). An Absence That Counts in the World: Merleau-Ponty’s Later Philosophy of Time in Light of Bernet’s 'Einleitung'. Journal of the British Society for Phenomenology 40 (2):207-227.
    This paper examines Maurice Merleau-Ponty’s later philosophy of time in light of his critique and reconceptualization of Edmund Husserl’s early time-analyses. Drawing on The Visible and the Invisible and lecture courses, I elaborate Merleau-Ponty’s re-reading of Husserl’s time-analyses through the lens of Rudolf Bernet’s “Einleitung” to this work. My question is twofold: what becomes of the central Husserlian concepts of present and retention in Merleau-Ponty’s later work, and how do Husserl’s elisions, especially of the problem of forgetting, become generative moments (...)
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  2. Liliana Albertazzi (1993). Brentano, Meinong and Husserl on Internal Time. Brentano Studien 3:89-110.
    Brentano's Descriptive Psychology marks a breakthrough into clarification of internal time, made possible by using his doctrine of intentionality (and modality) of consciousness. Husserl's version of descriptive psychology, a pure phenomenological psychology, according to its author tries to overcome Brentano's (naturalistic) description of internal experience by explicitly considering the intentional content of mental events, and the different categories of objects as objects of a possible consciousness. Husserl's investigations on internal time are an example of a quite specific sort of genetic (...)
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  3. Natalie Alexander (1989). Presence and Deferral: Derrida's Critique of Husserlian Internal Time-Consciousness. Dissertation, Northwestern University
    Coupling the method of close textual analysis with a sensitivity to historical development and context, I explore "Speech and Phenomena," an important early essay in which Jacques Derrida confronts the phenomenology of Edmund Husserl. After giving background exegesis on the methods, key concepts, and theories of language of each writer, I explore what Derrida has said about the strategy and techniques of deconstruction. From his remarks, I generate four approaches to reading deconstructive texts, each richer than the last, and each (...)
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  4. 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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  5. Pedro M. S. Alves (2008). Objective Time and the Experience of Time: Husserl's Theory of Time in Light of Some Theses of A. Einstein's Special Theory of Relativity. [REVIEW] Husserl Studies 24 (3):205-229.
    In this paper, I start with the opposition between the Husserlian project of a phenomenology of the experience of time, started in 1905, and the mathematical and physical theory of time as it comes out of Einstein’s special theory of relativity in the same year. Although the contrast between the two approaches is apparent, my aim is to show that the original program of Husserl’s time theory is the constitution of an objective time and a time of the world, starting (...)
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  6. Pedro M. S. Alves (2008). Objective Time and the Experience of Time: Husserl's Theory of Time in Light of Some Theses of A. Einstein's Special Theory of Relativity. Husserl Studies 24 (3):205-229.
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  7. L. Alweiss (1999). The Presence of Husserl. Journal of the British Society for Phenomenology 30:59-75.
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  8. 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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  9. John Anders (2010). Aporetic Approach to Husserl's Reflections on Time. In Pol Vandevelde & Sebastian Luft (eds.), Epistemology, Archaeology, Ethics: Current Investigations of Husserl's Corpus. Continuum.
    This chapter will examine two puzzles that percolate Husserl’s On the Phenomenology of the Consciousness of Internal Time (PITC). They concern: (1) whether or not memory is pictorial and (2) whether or not the temporal determinations (past, now, future, etc.) are categories. Considering these aporetic discussions helps us to understand the time diagrams Husserl uses, as well as some of the motivation behind Husserl’s talk of the two intentionalities of retention and his talk of the time-constituting flow. Moreover, this approach (...)
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  10. Holly Andersen (2013). The Representation of Time in Agency. In Adrian Bardon & Heather Dyke (eds.), Blackwell Companion to Philosophy of Time. Wiley-Blackwell.
    This paper outlines some key issues that arise when agency and temporality are considered jointly, from the perspective of psychology, cognitive neuroscience, phenomenology, and action theory. I address the difference between time simpliciter and time as represented as it figures in phenomena like intentional binding, goal-oriented action plans, emulation systems, and ‘temporal agency’. An examination of Husserl’s account of time consciousness highlights difficulties in generalizing his account to include a substantive notion of agency, a weakness inherited by explanatory projects like (...)
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  11. Holly Andersen & Rick Grush (2009). A Brief History of Time-Consciousness: Historical Precursors to James and Husserl. Journal of the History of Philosophy 47 (2):277-307.
    William James’ Principles of Psychology, in which he made famous the ‘specious present’ doctrine of temporal experience, and Edmund Husserl’s Zur Phänomenologie des inneren Zeitbewusstseins, were giant strides in the philosophical investigation of the temporality of experience. However, an important set of precursors to these works has not been adequately investigated. In this article, we undertake this investigation. Beginning with Reid’s essay ‘Memory’ in Essays on the Intellectual Powers of Man, we trace out a line of development of ideas about (...)
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  12. Jose M. Arcaya (1989). Memory and Temporality: A Phenomenological Alternative. Philosophical Psychology 2 (1):101-110.
    The notion of memory storage, central to most contemporary theories of remembering, is challenged from a philosophical perspective as being contradictory and untenable. It criticizes this storage hypothesis as relying upon a linear explanation of time, an assumption which results in infinite regression, solipsism, and a failure to contact the real past. A model based on the phenomenological viewpoints of Edmund Husserl and Maurice Merleau-Ponty is offered as an alternative paradigm. Finally, a research method suggested by this descriptive approach to (...)
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  13. Luigi Azzariti-Fumaroli (2009). Epoché of the Epocs. Archivio di Storia Della Cultura 22.
    Through a commentary of the letter sent by Husserl to the 8th International Congress of Philosophy in 1934, the essay intends to clarify the concept of “responsibility” as a “universal form” thanks to which the rational human being orients his acts according to a consciously ethical direction. By focusing on the dynamics that characterize the relationship between Logos and Ethos, is then pointed up Husserl’s aim to build a gnoseology that can’t be solved in an abstract intellectualism as it embodies (...)
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  14. John Bruno Barasinski (1992). A Metaphysical Experience of the Absolute: A Study of a Theistic Experience in the Light of Edmund Husserl's Phenomenological Method. Dissertation, Depaul University
    The Absolute in Husserl's phenomenology. In this first part I review Husserl's phenomenology and his concept of Absolute as well as the role this concept played in his philosophical thought. I also present the rationale for my choice of Husserl's phenomenological method as a tool for this research. ;The Absolute as experienced through natural knowledge. Having evaluated Husserl's stand on the notion of the Absolute as well as its importance in his thought, I distance myself from his philosophical thought retaining (...)
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  15. Aron Pilotto Barco (2012). A descrição do agora em Husserl. Revista Inquietude 3 (1):30-51.
    What is the sense of saying “now”? We are used to the established temporal relations by their points of reference (like “yesterday”), distinguished one from the other by measurement and the counting of time (which uses yardsticks, like “day”). So, is the now only another one of these points? Husserl tells us that is not only looking at the constituted time and already shared in common by the world that we will comprehend what is the sense of the now. In (...)
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  16. Evelyn M. Barker (1983). The Ego-Body Subject and the Stream of Experience in Husserl. Analecta Husserliana 16:183.
  17. Ralf Becker (2002). Dauer im Wechsel. Husserls Begriff der 'Allzeitlichkeit' als Krisenphänomen. Phänomenologische Forschungen.
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  18. Elizabeth A. Behnke (2009). Bodily Protentionality. Husserl Studies 25 (3):185-217.
    This investigation explores the methodological implications of choosing an unusual example for phenomenological description (here, a bodily awareness practice allowing spontaneous bodily shifts to occur at the leading edge of the living present); for example, the matters themselves are not pregiven, but must first be brought into view. Only after preliminary clarifications not only of the practice concerned, but also of the very notions of the “body” and of “protentionality” is it possible to provide both static and genetic descriptions of (...)
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  19. 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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  20. Jean-Marie Benoist (1969). "Présence" de Husserl. Les Etudes Philosophiques 4:525.
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  21. Jocelyn Benoist (2008). Modes temporels de la conscience et réalité du temps: Husserl et Brentano sur le temps. In La conscience du temps. Vrin. 11--28.
  22. W. Bergmann & G. Hoffmann (1989). The Other as Future and Present-Interpreting the Experience of Another Personality in Temporal Concepts According to Levinas and Husserl. Husserl Studies 6 (2):155-175.
  23. Werner Bergmann & Gisbert Hoffmann (1989). Selbstreferenz Und Zeit: Die Dynamische Stabilität des Bewusstseins. [REVIEW] Husserl Studies 6 (2):155-175.
    Dieser Beitrag stellt die Zeitlichkeit des Bewusstseins und ihre Folgeprobleme in einer neuen Perspektive vor, die sich aus der Verknüpfung der empirischen Theorie selbstreferentieller Systeme mit der transzendentalen Phänomenologie Edmund Husserls ergibt. -/- .
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  24. R. Bernet (2009). La présentification du passé et la question d'une métaphysique de la présence. Notes sur la temporalité chez Husserl. Cahiers du Centre D’Études Phénoménologiques:9-32.
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  25. Rudolf Bernet (2009). Husserl's Early Time-Analysis in Historical Context. Journal of the British Society for Phenomenology 40 (2):117-154.
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  26. Rudolf Bernet (2004). Wirkliche Zeit und Phantasiezeit. Zu Husserls Begriff der zeitlichen Individuation. Phänomenologische Forschungen (xxxx):xxxx.
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  27. Rudolf Bernet (2002). Die neue Phänomenologie des Zeitbewusstseins in Husserls Bernauer Manuskripten. In H. Hüni & P. Trawny (eds.), Die erscheinende Welt. Festschrift für Klaus Held. Duncker & Humblot.
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  28. Rudolf Bernet (2002). Real Time And Imaginary Times. On The Husserlian Conception Of Temporal Individuation / Le Temps Reel Et Les Temps Imaginaires. Sur La Conception Husserlienne De L’individuation Temporelle. Studia Philosophica 2.
    Après avoir donné une idée générale du processus d’individuation chez Husserl, l’étude analyse minutieusement la manière dont la temporalité propre aux actes de la perception interne et externe, du ressouvenir et de la phantasia constitue, d’après les Manuscrits de Bernau, l’individualité de l’objet intentionnel. Une attention toute particulière est accordée à ce qui distingue les objets fictifs des objets idéaux et qui permet de leur attribuer une forme spécifique d’individuation . L’étude apporte également des éclaircissements en ce qui concerne la (...)
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  29. Rudolf Bernet (1987). Die Frage nach dem Ursprung der Zeit bei Husserl und Heidegger. Heidegger Studies 3:89-104.
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  30. Rudolf Bernet (1987). Origine du Temps Et Temps Originaire Chez Husserl Et Heidegger. Revue Philosophique De Louvain 85 (4):499-521.
  31. Rudolf Bernet (1983). Zeit Und Zeitlichkeit Bei Husserl Und Heidegger.
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  32. Rudolf Bernet & Wilson Brown (1982). Is the Present Ever Present? Phenomenology and the Metaphysics of Presence. Research in Phenomenology 12 (1):85-112.
  33. Bárbara Bettocchi (2013). La experiencia del tiempo en Funes el memorioso a la luz de las Lecciones de fenomenología de la conciencia interna del tiempo de Edmund Husserl. Estudios de Filosofía 10:39-51.
    El artículo busca presentar las reflexiones acerca de la conciencia interna del tiempo de Edmund Husserl, compiladas en las Lecciones de fenomenología de la conciencia del tiempo de 1928, a la luz del retrato que hace Borges del personaje del cuento Funes el memorioso. Intenta mostrar cómo es que en ambos casos están presentes los mismos cuestionamientos acerca de nuestra experiencia del tiempo y de la persistencia de nuestra identidad en la memoria, y cómo ambas concepciones implican una crítica al (...)
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  34. Christian Beyer (2010). Husserls Bewusstseinskonzeption im Lichte der neueren Diskussion. In Manfred Frank Niels Weidtmann (ed.), Husserl und die Philosophie des Geistes.
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  35. Victor Biceaga (2006). Temporality and Boredom. Continental Philosophy Review 39 (2):135-153.
    In this paper, I argue that Heidegger’s phenomenological investigation of boredom offers important clues for better understanding the notoriously difficult notion of non-objectifying intentionality (Längsintentionalität). I begin by examining Husserl’s account of the aporetic nature of self-temporalization and I claim that a discussion of moods can further clarify the relation between Längsintentionalität and the absolute time-constituting consciousness. Although Husserl himself broached the problem of the intentionality of moods, it was Heidegger who gave us a full-blown account of it. I point (...)
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  36. A. Biral (1968). HUSSERL E., "Zur Phänomenologie des inneren Zeitbewusstseins". [REVIEW] Giornale di Metafisica 23:64-66.
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  37. F. Blascak (2005). On Husserl's Concept of Inner Time Consciousness. Filozofia 60 (3):170-175.
    The paper deals with one of the most fundamental elements of phenomenological theory of knowledge – the constitution of inner time consciousness. It provides a basic introduction into certain parts of Husserl’s research, as we can find it in his lectures Phenomenology of internal time-consciousness edited by M. Heidegger and E. Stein and published in 1928. Using concrete examples of some perceiving acts the author demonstrates an intentional analysis of perceiving acts in general. The author comes to the conclusion, that (...)
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  38. Hans Blumenberg (1987). Lebenszeit Und Weltzeit. Journal of Philosophy 84 (9):516-519.
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  39. Rudolf Boehm (1959). Zijn en tijd in de filosofie Van Husserl. Tijdschrift Voor Filosofie 21 (2):243-276.
    Nicht willkürlich oder gar mutwillig wurde für die vorliegende Studie über die Philosophie Husserls ein Thema gewählt, das mit dem Titel von Heideggers Hauptwerk zu formulieren ist : Sein und Zeit. Verbreitet ist die Meinung, Husserl habe jederlei « Seinsfrage » durch sein Verfahren der « phänomenologischen Reduktion » eigens methodisch « ausgeschaltet » — und wenn es ein Beispiel für seine rein analytische Denk-und Arbeitsweise gebe, so seine deskriptive Phänomenologie des inneren Zeitbewußtseins. In Wirklichkeit ist die « Phänomenologische Fundamentalbetrachtung (...)
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  40. P. Bossert (1976). Hume and Husserl on Time and Time-Consciousness. J. Br. SOC. Phenomenology 7.
  41. Gerd Brand (1955). Welt, Ich Und Zeit Nach Unveröffentlichten Manuskripten Edmund Husserls. M. Nijhoff.
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  42. Paul Taylor Brockelman (1968). A Phenomenological Analysis of Time. Dissertation, Northwestern University
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  43. Walter Bröcker (1957). Husserls Lehre von der Zeit. Philosophia Naturalis 4:374.
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  44. J. B. Brough (1987). E. Husserl, "Texte Zur Phänomenologie des Innern Zeitbewusstseins ". [REVIEW] Husserl Studies 4 (3):243.
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  45. John Brough (2011). “The Most Difficult of All Phenomenological Problems”. Husserl Studies 27 (1):27-40.
    I argue in this essay that Edmund Husserl distinguishes three levels within time-consciousness: an absolute time-constituting flow of consciousness, the immanent acts of consciousness the flow constitutes, and the transcendent objects the acts intend. The immediate occasion for this claim is Neal DeRoo’s discussion of Dan Zahavi’s reservations about the notion of an absolute flow and DeRoo’s own efforts to mediate between Zahavi’s view and the position Robert Sokolowski and I have advanced. I argue that the flow and the tripartite (...)
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  46. John Brough (1989). Husserl's Phenomenology of Time-Consciousness. In William R. McKenna & J. N. Mohanty (eds.), Husserl's Phenomenology: A Textbook. University Press of America. 249--290.
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  47. John Brough (1972). The Emergence of an Absolute Consciousness in Husserl's Early Writings on Time-Consciousness. Man and World 5 (3):298-326.
    The collection of Edmund Husserl's sketches on time-consciousness from the years 1893-1917, edited by Rudolf Boehm and published as Volume X in the Husserliana series, affords significant new material for the study of the evolution of Husserl's thought. Specifically, the sketches suggest that in the course of analyzing the consciousness of temporal objects Husserl became convinced that a distinction must be drawn between an ultimate or absolute flow of consciousness and the immanent temporal objects or contents -- sense-data, appearances of (...)
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  48. John B. Brough (2012). Temporality, Transcendence, and Difference: Some Reflections on Nicolas de Warren's 'Husserl and the Promise of Time'. Research in Phenomenology 42 (1):130-137.
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  49. John B. Brough (2002). Time and the One and the Many: Husserl's Bernauer Manuscripts on Time Consciousness. Philosophy Today 46 (Supplement):142-153.
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  50. John B. Brough (1993). Husserl and the Deconstruction of Time. Review of Metaphysics 46 (3):503 - 536.
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