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  1. 183 205 (2006). Heideggerov výklad vzniku matematickej prírodovedy v zrkadle Husserlovej koncepcie matematizácie v „Krisis“. Filosoficky Casopis 54:Ladislav-KVASZ.
    [Heidegger’s account of the rise of mathematical natural science in confrontation with Husserl’s conception of mathematisation in “Krisis”].
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  2. Andreea Smaranda Aldea (2016). Phenomenology as Critique: Teleological–Historical Reflection and Husserl’s Transcendental Eidetics. Husserl Studies 32 (1):21-46.
    Many have deemed ineluctable the tension between Husserl’s transcendental eidetics and his Crisis method of historical reflection. In this paper, I argue that this tension is an apparent one. I contend that dissolving this tension and showing not only the possibility, but also the necessity of the successful collaboration between these two apparently irreconcilable methods guarantees the very freedom of inquiry Husserl so emphatically stressed. To make this case, I draw from Husserl’s synthetic analyses of type and concept constitution as (...)
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  3. Jesús M. Díaz Álvarez (2011). ¿Es Husserl un fundacionalista? Algunas reflexiones con motivo de un fragmento de "La crisis de las ciencias europeas". Laguna 28:23-38.
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  4. David J. Bachyrycz (2014). Dermot Moran: Husserl’s Crisis of the European Sciences and Transcendental Phenomenology: An Introduction. [REVIEW] Husserl Studies 30 (2):171-177.
    The Crisis of European Sciences and Transcendental Phenomenology has long occupied a position amongst Edmund Husserl’s writings of almost singular renown and influence. It is easy to see why this should be so. The Crisis offered the reading public its first glimpse of a new Husserl, or at least one strikingly different in tone, mode of presentation, and thematic emphasis from the Husserl of Ideas I or Cartesian Meditations. In a seeming reversal of the Augustinian dictum that Husserl used to (...)
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  5. Rudolf Boehm (1982). A Tale of Estrangement. Husserl and Contemporary Philosophy. Research in Phenomenology 12 (1):13-20.
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  6. Michael A. Brees (1992). The Promise of Existential Phenomenology for Theology: The Husserlian Concept of the Life-World and Theological Method. Dissertation, Duquesne University
    This dissertation demonstrates that the life-world, as understood within existential phenomenology, will prove fruitful for theological method. Reading Edmund Husserl's The Crisis of European Sciences and Transcendental Phenomenology in light of and with the help of Maurice Merleau-Ponty, I introduce phenomenology as "seeing" and as "radical," and develop an understanding of consciousness in terms of intentionality, correlativity and constitution. This sets the stage for presenting an understanding of the life-world, followed by a discussion of the epoche. I then explore how (...)
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  7. R. Philip Buckley (1994). Husserl and the Continuing Crisis of Western Civilization. Research in Phenomenology 24 (1):245-252.
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  8. David Carr (1974). Husserl's Crisis and the Problem of History. Southwestern Journal of Philosophy 5 (3):127-148.
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  9. Robert D'Amico (1981). Husserl on the Foundational Structures of Natural and Cultural Sciences. Philosophy and Phenomenological Research 42 (1):5-22.
  10. Jacques Derrida (2003). The "World" of the Enlightenment to Come. Research in Phenomenology 33 (1):9-52.
    Taking as its point of departure Edmund Husserl's 1935-36 text The Crisis of European Sciences, this essay attempts to develop a new conception of reason by means of a thoroughgoing critique of some ideas often used to support and define it. Because the notion of "enlightenment" has been tied since the time of Kant to a certain coming of age of reason or rationality, the "enlightenment" to come must at once draw upon the resources of this reason and open reason (...)
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  11. Uljana Feest (2012). Husserl’s Crisis as a Crisis of Psychology. Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 43 (2):493-503.
  12. Ferdinand Felmann (2003). Kriza evropskega sveta življenja Crisis of European Lifeworld. Phainomena 45.
    »Svet življenja« je geslo, v okrožju katerega je fenomenologija Edmunda Husserla, ki je bila v 20-ih letih komajda opažena, dospela do svojega poznega in nepričakovanega slovesa. Vtis imam, da ta tema vse do danes ni izgubila svoje aktualnosti. Pojem »svet življenja« tako slej kot prej označuje osrednji problem, s katerim se konfrontira filozofska refleksija. Vendar se sedanja življenjskosvetna problematika ne prekriva s teoretskimi vpraševanji, zaradi katerih je vzvratna pot k svetu življenja postala zanimiva za Husserla. Danes nam namreč skrbi ne (...)
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  13. James W. Garrison (1986). Husserl, Galileo, and the Processes of Idealization. Synthese 66 (2):329 - 338.
    This essay is concerned with the processes of idealization as described by Husserl in his last work, "The Crisis of European Sciences and Transcendental Phenomenology". Central as the processes of idealization are to Husserl's reflections on the origin of natural scientific knowledge and his attempt to reground that knowledge in the "forgotten meaning-fundament of natural science," they have not always been well understood. One reason for this is the lack of concrete historical examples. The main purpose of this paper is (...)
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  14. Aron Gurwitsch (1957). The Last Work of Edmund Husserl. Philosophy and Phenomenological Research 17 (3):370-398.
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  15. Aron Gurwitsch (1956). The Last Work of Edmund Husserl. Philosophy and Phenomenological Research 16 (3):380-399.
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  16. Gary Gutting (1978). Husserl and Scientific Realism. Philosophy and Phenomenological Research 39 (1):42-56.
    THE GOAL OF THIS PAPER IS TO DEFEND SCIENTIFIC REALISM (OF\nTHE SORT PROPOSED BY WILFRID SELLARS) AGAINST THE ATTACK ON\nIT IMPLICIT IN HUSSERL'S "CRISIS". IN PARTICULAR, I DISCUSS\nTHREE ANTI-REALIST HUSSERLIAN THESES: (1) THAT THE METHOD\nOF SCIENCE IS IN ESSENCE ONE OF THE IDEALIZATION; (2) THAT\nALL SCIENTIFIC CONCEPTS CAN BE TRACED BACK TO OUR\nLIFE-WORLD EXPERIENCE; (3) THAT ANY SCIENTIFIC DESCRIPTION\nOF THE WORLD NECESSARILY OMITS MAJOR DIMENSIONS OF OUR\nLIFE-WORLD EXPERIENCES. I ARGUE THAT EACH OF THESE THESES\nIS INCONSISTENT WITH A CORRECT UNDERSTANDING OF (...)
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  17. James C. Hanas (1994). Book Review. [REVIEW] Husserl Studies 11 (3):219-224.
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  18. Patrick A. Heelan (1991). Charles W. Harvey: 'Husserl’s Phenomenology and the Foundations of Natural Science'. [REVIEW] Husserl Studies 8 (1):57.
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  19. Burt Hopkins (2005). Klein and Derrida on the Historicity of Meaning and the Meaning of Historicity in Husserl's Crisis-Texts. Journal of the British Society for Phenomenology 36:179-187.
  20. Burt C. Hopkins (2003). Crisis, History, and Husserl's Phenomenological Project of Desedimenting the Formalization of Meaning. Graduate Faculty Philosophy Journal 24 (1):75-102.
  21. Edmund Husserl, Phenomenology.
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  22. Edmund Husserl, The Crisis of European Sciences.
  23. Edmund Husserl (2012). Die Krisis der Europäischen Wissenschaften Und Die Transzendentale Phänomenologie: Eine Einleitung in Die Phänomenologische Philosophie. Felix Meiner Verlag Gmbh.
    Die 'Krisis der europäischen Wissenschaften und die transzendentale Phänomenologie', Husserls letztes, unvollendetes Werk, geht auf Vorträge zurück, die er 1935 in Wien und Prag gehalten hat. Die beiden Prager Vorträge gestaltete er zu einer größeren Schrift aus, die eine neue und »eigenständige Einleitung in die transzendentale Phänomenologie« darstellen sollte.In dieser Schrift unternimmt er den Versuch, auf dem Wege einer philosophiehistorischen Besinnung auf die Ursprünge wissenschaftlichen Denkens und kritischen Philosophierens die Notwendigkeit einer transzendentalphänomenologischen Umorientierung der Philosophie zu begründen. Er kritisiert den (...)
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  24. Edmund Husserl (2008). A Crise Das Ciências Europeias E a Fenomenologia Transcendental: Uma Introdução à Filosofia Fenomenológica. Phainomenon E Centro de Filosofia da Universidade de Lisboa.
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  25. Edmund Husserl (2003). Kriza evropskih znanosti in transcendentalna fenomenologija Crisis of European Sciences and Transcendental Phenomenology. Phainomena 45.
    Številka 45-46 revije Phainomena z naslovom „Evropsko sporazumevanje – filozofsko razumevanje združuje filozofsko refleksijo o evropskosti s hermenevtičnimi in fenomenološkimi študijami o temah, ki so temeljito opredelile evropski duh v prejšnjem stoletju. Na podlagi tega je mogoče oblikovati vprašanje o filozofsko smislu evropskosti danes in o možnosti prihodnjega evropskega sporazumevanja. Osnovo za to diskusijo najdemo v Husserlovem delu Kriza evropskih znanosti in transcendentalna fenomenologija. .The 45-46 issue of the philosophical journal Phainomena, “European Coming to an Understanding – Philosophical Understanding”, is (...)
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  26. Edmund Husserl (1970). The Crisis of European Sciences and Transcendental Phenomenology. Evanston,Northwestern University Press.
    In this book, which remained unfinished at his death, Husserl attempts to forge a union between phenomenology and existentialism.
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  27. Edmund G. Husserl (1937). The Way Into Phenomenological Transcendental Philosophy From Psychology. In The Crisis of European Sciences.
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  28. David Hyder & Hans-Jorg Rheinberger (eds.) (2009). Science and the Life-World: Essays on Husserl's Crisis of European Sciences. Stanford University Press.
    This book is a collection of essays on Husserl's _Crisis of European Sciences_ by leading philosophers of science and scholars of Husserl. Published and ignored under the Nazi dictatorship, Husserl's last work has never received the attention its author's prominence demands. In the _Crisis_, Husserl considers the gap that has grown between the "life-world" of everyday human experience and the world of mathematical science. He argues that the two have become disconnected because we misunderstand our own scientific past—we confuse mathematical (...)
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  29. Don Ihde (2011). Husserl's Galileo Needed a Telescope! Philosophy and Technology 24 (1):69-82.
    Husserl’s Crisis argues that early modern science, exemplified in Galileo, separates the Lifeworld from a world of science by forgetting its origins in bodily perception on the one side, and the practices which found the science on the other. This essay argues that, rather, by overemphasizing mathematization and underemphasizing instruments or technologies which mediate perception, Husserl creates the division he describes. Positively, through the embodied use of instruments science remains thoroughly immersed in the Lifeworld.
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  30. Jeffrey Jackson (2006). Confronting the Mundane: Remarks on Reading Husserl's Crisis Through Freud. Journal of the British Society for Phenomenology 37:252-268.
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  31. Paul Kidder (1987). Husserl's Paradox. Research in Phenomenology 17 (1):227-242.
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  32. Kenneth Knies (2011). The Practical Obscurity of Philosophy: Husserl's “ Arbeit der Probleme der Letzten Voraussetzungen ”. [REVIEW] Husserl Studies 27 (2):83-104.
    I argue that the teleological-historical reflections of the Crisis are an effort to clarify what Husserl calls the ultimate presuppositions of phenomenology. I begin by describing the kind of presuppositions revealed in natural-attitude and phenomenological reflection. I then consider how the ultimate presuppositions become problematic for Husserl. After clarifying the distinction between these presuppositions and those already handled by the reduction, I consider the appropriateness of the new reflections Husserl undertakes in order to address them.
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  33. Jeff Kochan (2011). Husserl and the Phenomenology of Science. [REVIEW] Studies in History and Philosophy of Science 42 (3):467-471.
    This article critically reviews an outstanding collection of new essays addressing Edmund Husserl’s Crisis of European Sciences. In Science and the Life-World (Stanford, 2010), David Hyder and Hans-Jörg Rheinberger bring together an impressive range of first-rate philosophers and historians. The collection explicates key concepts in Husserl’s often obscure work, compares Husserl’s phenomenology of science to the parallel tradition of historical epistemology, and provocatively challenges Husserl’s views on science. The explications are uniformly clear and helpful, the comparative work intriguing, and the (...)
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  34. Joseph J. Kockelmans (1972). Phenomenologico-Psychological and Transcendental Reductions in Husserl's 'Crisis'. Analecta Husserliana 2:78.
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  35. Erazim Kohák (1985). Jan Patočka, Edmund Husserl's Philosophy of the Crisis of Science and His Conception of a Phenomenology of the “Life-World”. Husserl Studies 2 (2):129-155.
  36. Ladislav Kvasz (2013). Heidegger's Interpretation of Mathematical Science in the Light of Husserl's Concept of Mathematization in the Krisis. Philosophia Naturalis 50 (2):337-363.
    There are many interpretations of the birth of modern science. Most of them are, nevertheless, confined to the analysis of certain historical episodes or technical details, while leaving the very notion of mathematization unanalyzed. In my opinion this is due to a lack of a proper philosophical framework which would show the process of mathematization as something radically new. Most historians assume that the world is just like it is depicted by science. Thus they are not aware of the radical (...)
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  37. Héctor Hernando Salinas Leal (2008). The Possibility of History in Husserl: A Hermeneutical Meditation. Universitas Philosophica 51.
    This work seeks to elucidate the possibility of Krisis, Husserl's last work, as a history of philosophy written in a phenomenological key. Our conclusion due to a dialogue between Krisis and Philosophy as Rigorous Science shows a paradox and dependence. The transcendental history is possible only by the way through the historical science of the historians. If, with the criticism to historicism it is possible the transcendental history, this one needs also the factual history for its constitution. If, it is (...)
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  38. Wolfe Mays (1974). The Later Husserl. Inquiry 17 (1-4):113-125.
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  39. Ronald McIntyre (2010). Review of David Hyder, Hans-Jörg Rheinberger (Eds.), Science and the Life-World: Essays on Husserl's 'Crisis of European Sciences'. [REVIEW] Notre Dame Philosophical Reviews 2010 (7).
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  40. Dermot Moran (2012). Husserl's Crisis of the European Sciences and Transcendental Phenomenology: An Introduction. Cambridge University Press.
    Machine generated contents note: Preface; Introduction: Husserl's life and writings; 1. Husserl's Crisis: an unfinished masterpiece; 2. Galileo's revolution and the origins of modern science; 3. The Crisis in psychology; 4. Rethinking tradition: Husserl on history; 5. Husserl's problematical concept of the life-world; 6. Phenomenology as transcendental philosophy; 7. The ongoing influence of Husserl's Crisis.
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  41. Edward Moser (2000). The Problem of the Lifeworld in Husserl's "Crisis". Dissertation, Duquesne University
    The importance of Edmund Husserl's concept of the lifeworld, especially as it appears in The Crisis of European Sciences and Transcendental Phenomenology, is widely acknowledged. Yet there is also wide agreement among Husserl scholars that his treatment of the lifeworld is marred by deep faults. When you find and tap these faults Husserl's presentation of the lifeworld falls to pieces, thereby revealing distinct, incommensurable concepts. The main thrust of my dissertation is to challenge this commonly held opinion. Limiting my analysis (...)
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  42. Junichi Murata (1987). Wissenschaft, Technik, Lebenswelt. Husserl Studies 4 (3):193-208.
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  43. Günther Neumann (2001). Galilei und der Geist der Neuzeit: Husserls Rekonstruktion der Galileischen Naturwissenschaft in der Krisis-Schrift. Phänomenologische Forschungen.
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  44. A. T. Nuyen (1990). Truth, Method, and Objectivity Husserl and Gadamer on Scientific Method. Philosophy of the Social Sciences 20 (4):437-452.
    There is a common concern in some of the writings of Husserl and Gadamer. It is the concern to defend the legitimacy and dignity of the "human sciences." They argue from the methodological standpoint that the method of the natural sciences leaves out the relationship between the object of inquiry and the inquirer. This relationship plays a key role in "understanding," which is the concem of the human sciences. In explicating it, Husserl and Gadamer stress the role of the community (...)
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  45. John O'Neill (1988). Marcuse, Husserl and the Crisis of the Sciences. Philosophy of the Social Sciences 18 (3):327-342.
  46. Bogdan Olaru (2002). Milestones For An „introduction” In Philosophy: Edmund Husserl, The Crisis Of European Sciences And The Transcendental Phenomenology – Accompanied By The Translation Of The First Part / Bemerkungen Zu Einer "einführung" In Der Phänomenologie: Edmund Husserls Schrift „die Krisis Der Europäischen Wissenschaften Und Die Transzendentale Phänomenologie”, Mit Der Übersetzung Des Ersten Teils. Studia Philosophica 2.
    Die erste rumänische Übersetzung eines Teils der Krisis-Abhandlung erscheint in diesem Band und wird durch einige kurze Überlegungen eingeführt. In seinem letzten Buch, Die Krisis der europäischen Wissenschaften und die transzendentale Phänomenologie, stellt Edmund Husserl wichtige Fragen der Phänomenologie dar, die unter Stichwort „Krise der Wissenschaften” stehen, u.a. das zentrale Problem über der Sinn der Wissenschaftlichkeit moderner Wissenschaften. Ich möchte im Folgenden einiger Grundfragen nachgehen, die die Rezeption dieses Textes erleichtern könnten: Hinweise auf die Redaktion des Husserlschen Textes und auf (...)
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  47. Claude Piché (1982). Le Concept de Philosophie de Husserl. Dialogue 21 (3):501-521.
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  48. Christian Rhabanus (2002). Helmuth Vetter. 'Krise der Wissenschaften – Wissenschaft der Krisis? Wiener Tagungen Zur Phänomenologie'. [REVIEW] Husserl Studies 18 (1):65-75.
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  49. John Scanlon (1992). The Manifold Meanings of 'Life World' in Husserl's Crisis. American Catholic Philosophical Quarterly 66 (2):229-239.
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  50. Eva-Maria Simms (2005). Goethe, Husserl, and the Crisis of the European Sciences. Janus Head 8 (1):160-172.
    Goethe belongs to the phenomenological tradition for a number of reasons: He shared Husserl’s deep mistrust of the mathematization of the natural world and the ensuing loss of the qualitative dimension of human existence; he understood that the phenomenological observer must free him/herself from sedimented cultural prejudices, a process which Husserl called the epoche; he experienced and articulated the new and surprising fullness of the world as it reveals itself to the patient and participatory phenomenological observer. Goethe’s phenomenological sensibilities and (...)
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