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  1. Emmanuel Alloa (2011). Das durchscheinende Bild. Konturen einer medialen Phänomenologie. diaphanes.
  2. Richard Cobb-Stevens (1992). Husserl on Eidetic Intuition and Historical Interpretation. American Catholic Philosophical Quarterly 66 (2):261-275.
  3. Tom Froese & Shaun Gallagher (2010). Phenomenology and Artificial Life: Toward a Technological Supplementation of Phenomenological Methodology. [REVIEW] Husserl Studies 26 (2):83-106.
    The invention of the computer has revolutionized science. With respect to finding the essential structures of life, for example, it has enabled scientists not only to investigate empirical examples, but also to create and study novel hypothetical variations by means of simulation: ‘life as it could be’. We argue that this kind of research in the field of artificial life, namely the specification, implementation and evaluation of artificial systems, is akin to Husserl’s method of free imaginative variation as applied to (...)
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  4. Terry S. Kasely (1997). The Method of the Geometer: A New Angle on Husserl's Cartesianism. [REVIEW] Husserl Studies 13 (2):141-154.
  5. David Kasmier (2010). A Defense of Husserl's Method of Free Variation. In Pol Vandevelde & Sebastian Luft (eds.), Epistemology, Archaeology, Ethics: Current Investigations of Husserl's Corpus. Continuum.
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  6. 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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  7. Nebojsa Kujundzic, An Inquiry Into Mental Variation.
    Although there are both common and specialised senses of the term variation, (the OED lists dozens) there seems to be no well defined use of this term in philosophy. The main task of my thesis is to demonstrate that variation can be defined as a cognitive technique. I suggest that variation has been frequently used by philosophers, although not always in an overt manner. Moreover, I attempt to show that it is reasonable to talk about the relative importance of variation (...)
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  8. Verena Mayer (2011). Regeln, Spielräume und das offene Undsoweiter. Die Wesensschau in Erfahrung und Urteil. In Verena Mayer, Christopher Erhard, Marisa Scherini & Uwe Meixner (eds.), Die Aktualität Husserls. Karl Alber.
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  9. David Morris (2005). Bergsonian Intuition, Husserlian Variation, Peirceian Abduction: Toward a Relation Between Method, Sense and Nature. Southern Journal of Philosophy 43 (2):267-298.
    Husserlian variation, Bergsonian intuition and Peircean abduction are contrasted as methodological responses to the traditional philosophical problem of deriving knowledge of universals from singulars. Each method implies a correspondingly different view of the generation of the variations from which knowledge is derived. To make sense of the latter differences, and to distinguish the different sorts of variation sought by philosophers and scientists, a distinction between extensive, intensive, and abductive-intensive variation is introduced. The link between philosophical method and the generation of (...)
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  10. Thomas Nemeth (1975). Husserl and Soviet Marxism. Studies in East European Thought 15 (3):183-196.
  11. James Palermo (1978). Apodictic Truth: Husserl's Eidetic Reduction Versus Induction. Notre Dame Journal of Formal Logic 19 (1):69-80.
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  12. Harry P. Reeder (1980). Husserl and Wittgenstein on the “Mental Picture Theory of Meaning”. Human Studies 3 (1):157 - 167.
  13. Rochus Sowa (2010). Husserls idee einer nicht-empirischen wissenschaft Von der lebenswelt. Husserl Studies 26 (1):49-66.
    Commonly overlooked in the commentaries on Husserl’s conception of the lifeworld is the fact that Husserl conceived his science of the lifeworld as a two-stage science with an empirical as well as a non-empirical (eidetic) stage. At the lower stage, it deals with our factical lifeworld and aims at general propositions about the very world we live in. At the higher stage, i.e., the primary stage for Husserl, it aims at general propositions about the lifeworld as such but not about (...)
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  14. Rochus Sowa (2009). Essences et lois d'essence dans l'eidétique descriptive de Edmund Husserl. Methodos 9:1-29.
    L’une des tâches de la phénoménologie transcendantale, que Husserl lui-même définit comme une science éidétique des phénomènes transcendentalement réduits, est de découvrir des lois a priori matérielles d’un type spécial : des lois éidétiques descriptives établies sur la base de concepts descriptifs purs. Cet article s’attache d’abord à préciser la notion husserlienne d’essence au le sens large, définie comme une fonction d’état-de-choses (Sachverhaltsfunktion) ; une telle fonction noématique est le corrélat « objectif » de cette fonction propositionnelle que nous appelons (...)
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  15. Peter H. Spader (1994). Phenomenology and the Claiming of Essential Knowledge. Husserl Studies 11 (3):169-199.