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Husserl distinguishes between the human body, as experienced from a first-person perspective (Leib, rendered in English as “the Body” or “lived body”), and the human body, as it is experienced from a third-person, especially from a scientific, perspective (Körper). The Body plays important roles in his discussions of self-awareness, other-awareness, and perceptual experience. Thus, the Body, with its kinaesthetic systems, shapes the ways in which I can come into perceptual contact with objects, or the “horizons” in terms of which objects are given to me (See Husserl: Horizonality.). In the experience of encountering the other, the constitutive empathy could not set to work, were it not for the other’s embodiment, enabling one to experience the relevant similarities and differences between oneself and the other. Also, the Husserlian ego is not to be regarded as akin to a Cartesian mental substance, but is constituted as embodied. This accounts not only for our perceptual abilities, but also for our capacity to will and act. Thus, our experiences have passive and active aspects, and these are interwoven in complex ways.  

Key works

Gallagher 1986 rejects the Husserlian view that there are “hyletic data” (or sensations), and develops a Merleau-Pontyan account of perception, based on the notion of the lived body. Countering the view that embodiment was only first thematized by Merleau-Ponty and the other later phenomenologists, Zahavi 1994 argues that Husserl systematically integrated this topic into his transcendental phenomenology. Mensch 2003 regards Husserl’s discussions of embodiment as unified by the idea that “presence and embodiment imply each other”, and discusses a number of topics from the point of view of an embodied, “postfoundational” philosophy. Dodd 1997, too,  argues that the problem of the body is of central importance for Husserl’s transcendental idealism, and that it eventually provides the key to understanding human beings as “spiritual”. Lotz 2007 discusses the lived body as rendering possible various forms of “affection”, thereby facilitating one’s commerce with the environment, as well as one’s relationships with other subjects. Based on Bernhard Waldenfels’ university lectures, Waldenfels 2000 offers thorough discussions of different aspects of embodied subjectivity. Behnke 1996 puts forward a program for the study of the lived body.

Introductions Zahavi 2003, Ch. 3, Moran 2005, Ch. 7
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  1. Alia Al-Saji (2010). Bodies and Sensings: On the Uses of Husserlian Phenomenology for Feminist Theory. Continental Philosophy Review 43 (1):13-37.
    What does Husserlian phenomenology have to offer feminist theory? More specifically, can we find resources within Husserl’s account of the living body ( Leib ) for the critical feminist project of rethinking embodiment beyond the dichotomies not only of mind/body but also of subject/object and activity/passivity? This essay begins by explicating the reasons for feminist hesitation with respect to Husserlian phenomenology. I then explore the resources that Husserl’s phenomenology of touch and his account of sensings hold for feminist theory. My (...)
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  2. Alia Al-Saji (2002). Rhythms of the Body: A Study of Sensation, Time and Intercorporeity in the Phenomenology of Edmund Husserl. Dissertation, Emory University
    Phenomenology's relation to sensation has many facets. Sensation arises in different contexts in Edmund Husserl's work, and receives several reformulations. This causes us to inquire how the sensations that are unified within the temporal flow by time constituting consciousness, in On the Phenomenology of the Consciousness of Internal Time, and that continue to exercise an affective pull even after having passed away, in Analyses Concerning Passive Synthesis, can be related to the bodily sensations which constitute the lived body in Ideas (...)
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  3. Alia Al-Saji (2000). The Site of Affect in Husserl’s Phenomenology: Sensations and the Constitution of the Lived Body. Philosophy Today 44 (Supplement):51-59.
    To discover affects within Husserl’s texts designates a difficult investigation; it points to a theme of which these texts were forced to speak, even as they were explicitly speaking of regional ontologies and the foundations of sciences. For we may at first wonder: where can affection find a positive role in the rigor of a pure philosophy that seeks to account for its phenomena from within the immanence of consciousness? Does this not mean that the very passivity and foreignness of (...)
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  4. Emmanuel Alloa (2014). Flected Bodies: On the Relationship Between Body and Language. Eidos: Revista de Filosofía de la Universidad Del Norte 21:200-220.
    Although in the modern age there were plenty of attempts to overcome the mind-body dualism, its philosophical theories of language reintroduced it in a subtle but not less effective way.In this article several theorems to think on the materiality of the sign are discussed, and, from Kierkegaard to the post-Saussurean structuralism, the prominent role of thinking the materialization as something necessary but arbitrary in its modality is shown. The body of language under this understanding is not only that which can (...)
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  5. Emmanuel Alloa (2014). Reflexiones del cuerpo: sobre la relación entre cuerpo y lenguaje. Eidos: Revista de Filosofía de la Universidad Del Norte 21:200-220.
    Aunque fueron muchos los intentos en la modernidad de superar el dualismo cuerpo y mente, las teorías filosóficas del lenguaje en muchos casos lo reintrodujeron de manera sutil pero no menos eficaz. El artículo discute varios teoremas para pensar la materialidad del signo y muestra la preponderancia, desde Kierkegaard hasta el estructuralismo post-Saussuriano, de pensar la materialización como algo necesario, pero arbitrario en su modalidad. En esta concepción, el cuerpo del lenguaje no es solamente aquello que se puede sino aquello (...)
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  6. Ronald Walter Altmann (1981). Being-in-the-World and Corporeality. Dissertation, Duquesne University
    Corporeality and Being-in-the-world are concepts which belong to the philosophies of Edmund Husserl and Martin Heidegger, respectively. Both concepts are indicative of the ontological priority of the spiritual world over the natural world. The principal issue to be dealt with in my investigation, therefore, is transcendental subjectivity and its conception of the body. My point of departure is Husserl's critique of naturalism and historicism in philosophy. Therein I begin with a presupposition of the natural attitude of these sciences; namely, that (...)
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  7. 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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  8. Daniela Baniera, Tra Corporeità, Spazialità E Immaginazione: Forme Dell'empatia in Husserl.
    Between corporeality, space and imagination: forms of empathy in Husserl.The research is focused on the husserlian empathy, meant as a central moment in the constitution of the phenomenological subjectivity, as a genetic path, where the husserlian subject reveals itself as a being structurally bound with the others, from the Leib's level to the Geist's one. In particular, starting from the analysis of the Texts of HUA XIII-XIV-XV Zur Phänomenologie der Intersubjektivität, the unpublished manuscripts on intersubjectivity (E groups) and, of course, (...)
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  9. Aron Pilotto Barco (2012). A concepção husserliana de corporeidade: A distinção fenomenológica entre corpo próprio E corpos inanimados. Synesis 4 (2).
    Ao contrário do que as diversas aproximações entre Husserl e Descartes podem sugerir, Husserl foi um severo crítico do dualismo mente-corpo. Esse texto tem por objetivo explicar o conceito husserliano de corporeidade para assim expor como o autor defende uma concepção não dualista da corporeidade. Para Husserl não se trata de propor ‘eu tenho um corpo’ – o que pressupõe um componente anímico possuidor –, mas sim ‘eu sou um corpo’.
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  10. Evelyn M. Barker (1983). The Ego-Body Subject and the Stream of Experience in Husserl. Analecta Husserliana 16:183.
  11. Elizabeth Behnke (2009). The Human Science of Somatics and Transcendental Phenomenology / Žmogaus somatikos mokslas ir transcendentali fenomenologija. Žmogus ir Žodis: Man And Word 11:10-26.
    Straipsnyje pristatomas žmogaus somatikos mokslas, kuris pirmiausia susiejamas su ankstyvaja Husserlio somatologijos samprata, o vėliau pasiūloma transcendentali šio mokslo pagrindinių prielaidų kritika. Kritiškai nagrinėjama psichofizinė apercepcija ir jos nuoroda į išgyvenamą mirties patirtį. Tada kaip alternatyvi somatikos prielaida pateikiama Husserlio kinestetinės sąmonės samprata. Straipsnnis užbaigiamas fenomenologine kinestetinių sistemų analize susiejant somatikos tyrinėjimus su įsikūnijimo etika bei pagarbos kinestetika. Esminiai žodžiai: fenomenologija, Husserlis, transcendentalumas, somatika, psichofiziologija, gyvenamas kūnas, kinestetinė sąmonė, kinestetinės sistemos, įsikūnijimo etika. After introducing the field of somatics as a (...)
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  12. Elizabeth Behnke (1996). Study Project in the Phenomenology of the Body. In Thomas Nenon & Lester Embree (eds.), Issues in Husserl's Ideas II.
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  13. Elizabeth A. Behnke (2011). Critique of Presuppositions, Apperceptive Traditionality, and the Body as a Medium for Movement. Studia Phaenomenologica 11 (1):77-98.
    This paper 1) examines Husserl’s critique of presuppositions, a critique that realizes a desideratum of the Western philosophical tradition precisely by clarifying and grounding the latter’s own tacit presuppositions; 2) surveys Husserl’s descriptions of the apperceptions whose operative efficacy make tradition itself effective, holding good at both the individual and the generative levels; 3) identifies the need for a further critique of the psychophysical apperception in particular; and 4) offers a phenomenologically grounded alternative to the latter way of understanding and (...)
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  14. Elizabeth A. Behnke (2011). Husserl's Phenomenology of Embodiment. In James Fieser & Bradley Dowden (eds.), Internet Encyclopedia of Philosophy.
    For Husserl, the body is not an extended physical substance in contrast to a non-extended mind, but a lived “here” from which all “there’s” are “there”; a locus of distinctive sorts of sensations that can only be felt firsthand by the embodied experiencer concerned; and a coherent system of movement possibilities allowing us to experience every moment of our situated, practical-perceptual life as pointing to “more” than our current perspective affords. To identify such experiential structures of embodiment, however, Husserl must (...)
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  15. Elizabeth A. Behnke (2010). Edmund Husserl's Contribution to Phenomenology of the Body in Ideas II. In Thomas Nenon & Lester Embree (eds.), Issues in Husserl's II (Contributions to Phenomenology). 135--160.
    Like the history of much of Husserl’s work, the history of his contribution to a phenomenology of the body is in part a history of understandable misunderstandings and subsequent reevaluations concerning the scope and significance of his achievements. To a certain extent, this is due not so much to what he actually said on this topic, but to the circumstances under which he said or wrote it—university lecture course? unpublished book draft? published work? research manuscript? conversation noted down by others?—and (...)
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  16. 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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  17. Elizabeth A. Behnke (2008). Interkinaesthetic Affectivity: A Phenomenological Approach. [REVIEW] Continental Philosophy Review 41 (2):143-161.
    This Husserlian transcendental-phenomenological investigation of interkinaesthetic affectivity first clarifies the sense of affectivity that is at stake here, then shows how Husserl’s distinctive approach to kinaesthetic experience provides evidential access to the interkinaesthetic field. After describing several structures of interkinaesthetic-affective experience, I indicate how a Husserlian critique of the presupposition that we are “psychophysical” entities might suggest a more inclusive approach to a biosocial plenum that includes all metabolic life.
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  18. Debra B. Bergoffen (1996). From Husserl to de Beauvoir: Gendering the Perceiving Subject. Metaphilosophy 27 (1-2):53-62.
    This paper breaks ranks with those philosophers and feminists who either ignore de Beauvoir or find her passé. It argues that de Beauvoir is fundamentally a philosopher; that one of her crucial contributions to philosophy was to identify the erotic as a philosophical category; and that we best understand de Beauvoir's place in the feminist and philosophical fields if we read her as a phenomenologist who reworks Husserl's theory of intentionality and who, in this reworking, steps out of Sartre's shadow (...)
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  19. Rudolf Bernet (2013). The Body as a 'Legitimate Naturalization of Consciousness'. Royal Institute of Philosophy Supplement 72:43-65.
    Husserl's phenomenology of the body constantly faces issues of demarcation: between phenomenology and ontology, soul and spirit, consciousness and brain, conditionality and causality. It also shows that Husserl was eager to cross the borders of transcendental phenomenology when the phenomena under investigation made it necessary. Considering the details of his description of bodily sensations and bodily behaviour from a Merleau-Pontian perspective allows one also to realise how Husserl (unlike Heidegger) fruitfully explores a phenomenological field located between a science of pure (...)
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  20. A. Berthoz (2008). The Physiology and Phenomenology of Action. Oxford University Press.
    Though many philosophers of mind have taken an interest in the great developments in the brain sciences, the interest is seldom reciprocated by scientists, who frequently ignore the contributions philosophers have made to our understanding of the mind and brain. In a rare collaboration, a world famous brain scientist and an eminent philosopher have joined forces in an effort to understand how our brain interacts with the world. Does the brain behave as a calculator, combining sensory data before deciding how (...)
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  21. Jacek Bielas & Rafał Abramciów (2009). Dimensions of Corporeality. A Metatheoretical Analysis of Anthropologists'concern with the Human Body. Forum Philosophicum: International Journal for Philosophy 14 (1).
    Since the very dawn of its history, modern philosophical anthropology has been addressing the issue of the human body. As a result of those efforts, Descartes, de Biran, Husserl, Sartre, Marcel, Merleau-Ponty and others have brought forward a variety of conceptions concerning various aspects of human corporeality. Anthropological explorations concerning the question of the human body, appear in a particularly interesting way, when they are considered in the context of those points of view which, in an essential way, refer to (...)
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  22. Daniel Bischur (2011). Animated Bodies in Immunological Practices: Craftsmanship, Embodied Knowledge, Emotions and Attitudes Toward Animals. [REVIEW] Human Studies 34 (4):407-429.
    Taking up the body turn in sociology, this paper discusses scientific practices as embodied action from the perspective of Husserl’s phenomenological theory of the “Body”. Based on ethnographic data on a biology laboratory it will discuss the importance of the scientist’s Body for the performance of scientific activities. Successful researchers have to be skilled workers using their embodied knowledge for the process of tinkering towards the material transformation of their objects for data production. The researcher’s body then is an instrument (...)
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  23. Matt Bower (forthcoming). Husserl’s Theory of Instincts as a Theory of Affection. Journal of the British Society for Phenomenology.
    Husserl’s theory of passive experience first came to systematic and detailed expression in the lectures on passive synthesis from the early 1920s, where he discusses pure passivity under the rubric of affection and association. In this paper I suggest that this familiar theory of passive experience is a first approximation leaving important questions unanswered. Focusing primarily on affection, I will show that Husserl did not simply leave his theory untouched. In later manuscripts he significantly reworks the theory of affection in (...)
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  24. Matt Bower (2015). Jensen, Rasmus Thybo and Dermot Moran : The Phenomenology of Embodied Subjectivity. Springer, Dordrecht, 2013 , XXXIX + 356 Pp. US-$129, €96 , ISBN: 978-3-319-01615-3. [REVIEW] Husserl Studies 31 (2):159-167.
    The recently published volume Rasmus Thybo Jensen and Dermot Moran have put together, The Phenomenology of Embodied Subjectivity, displays the richness that phenomenological approaches to embodiment have to offer, both in terms of the many insights of some of its major figures and as a style of inquiry that continues to be aptly deployed in diverse theoretical contexts. As such, the collection is accessible to a broad audience. The phenomenological perspectives represented are primarily those of Husserlian phenomenology and, to a (...)
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  25. Matt Bower (2014). Developing Open Intersubjectivity: On the Interpersonal Shaping of Experience. Phenomenology and the Cognitive Sciences:1-20.
    The aim of this paper is to motivate the need for and then present the outline of an alternative explanation of what Dan Zahavi has dubbed “open intersubjectivity,” which captures the basic interpersonal character of perceptual experience as such. This is a notion whose roots lay in Husserl’s phenomenology. Accordingly, the paper begins by situating the notion of open intersubjectivity – as well as the broader idea of constituting intersubjectivity to which it belongs – within Husserl’s phenomenology as an approach (...)
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  26. Susan Carol Cabral (1983). The Role of the Body in Husserl's Transcendental Idealism. Dissertation, State University of New York at Binghamton
    The definitive epistemological problem, according to Husserl, was to reconcile the subjectivity of the knower with the objectivity of what is known. The solution, he claimed, lay in a return to the originary evidence of experience, to the self-experience of the knowing subject. To avoid the absurdities that attend the reduction of the being of the world to the experiences of a particular subject, Husserl turned to a radical subjectivity which was not itself a part of the world, a transcendental (...)
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  27. Gideon Calder (2002). Postfoundational Phenomenology: Husserlian Reflections on Presence and Embodiment. [REVIEW] Radical Philosophy 113.
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  28. M. J. Cantista & M. M. Martins (2002). Phenomenology: Corporeity and Intersubjectivity in Husserl; the Most Significant Influences of Husserl. Analecta Husserliana 80:532-543.
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  29. Taylor Carman (1999). The Body in Husserl and Merleau-Ponty. Philosophical Topics 27 (2):205-226.
    The terminological boxes into which we press the history of philosophy often obscure deep and important differences among major figures supposedly belonging to a single school of thought. One such disparity within the phenomenological movement, often overlooked but by no means invisible, separates Merleau-Pontys Phenomenology of Perception from the Husserlian program that initially inspired it. For Merleau-Pontys phenomenology amounts to a radical, if discreet, departure not only from Husserls theory of intentionality generally, but more specifically from his account of the (...)
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  30. Maria Catena (2005). Touch and the Constitution of the Thing in Husserl’ s Vorlesungen of 1907. Archivio di Storia Della Cultura 18.
    This essay aims, first of all, at underlining the peculiar idea of perception that emerges from Husserl’s Ding und Raum. Vorlesungen 1907. In analysing the constitution of the Thing and the external perception, Husserl describes an activity which is, at the same time, legal and dependent from the data of reality. In so doing, he manages to avoid both the scepticism, which is ingrained in the idea of perception as simple and spontaneous opening to facts, and the idealism that, on (...)
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  31. Georges Chapouthier (2009). Réflexions sur l'altérité et l'animalité. Revue Philosophique de la France Et de l'Etranger 2 (2):207-216.
    Comment fonder l’altérité et ses conséquences morales ? Sur le plan neurobiologique, les animaux évolués et l’homme sont très proches. Berthoz et Petit offrent une approche phénoménologique de l’intersubjectivité fondée sur les kinesthèses de Husserl. Nous montrons que cette position n’est pas contradictoire avec la neurobiologie et qu’elle appelle, sur le plan moral, à inclure les animaux dans l’altérité. D’autant que, comme le montre Burgat, la question de l’animal peut être considérée comme l’un des enjeux essentiels de la phénoménologie.How to (...)
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  32. Richard Cobb-Stevens (1983). Body, Spirit and Ego in Husserl's "Ideas II". Analecta Husserliana 16:243.
  33. Eusebi Colomer (1974). Holenstein, E.: Phänomenologie der Assoziation. Zu Struktur und Funktion eines Grundprinzips der passiven Genesis bei E. Husserl. [REVIEW] Pensamiento 30 (119):337.
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  34. Ion Copoeru (2005). Will, Action, And Normativity . / Volonte, Action Et Normativite. Studia Philosophica 1.
    The unitary description both of the thing and of the other allowed to the Husserlian phenomenology to overcome the classical distinction between representation and will and to treat the volition and action as specific objects. In the following paper we shall investigate the basic concepts of a phenomenology of will and action comparing it with Kant's position in this respect. Our research will focus on the phenomenological description of the passage from the inchoative moment of the action to the action (...)
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  35. Monica E. Alarcon Davila (2013). From Hands to the Whole of the Body. Husserl's Double Sensation in Thinking and Experience. Filozofia 68 (5):358-366.
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  36. Roberta De Monticelli (2011). Alles Leben ist Stellungnehmen - Die Person als praktisches Subjekt. In Verena Mayer, Christopher Erhard, Marisa Scherini & Uwe Meixner (eds.), Die Aktualität Husserls. Karl Alber.
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  37. Rasmus Thybo Jensen Dermot Moran (ed.) (2013). The Phenomenology of Embodied Subjectivity, Contributions to Phenomenology 71.
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  38. MĂdĂlina Diaconu (2004). The Automat, The Lion And The Ballerina. The Connection Between Kinesthetic And Tactility At Husserl, Straus And Kinetography At Rudolf Von Laban. Studia Philosophica 1.
    Jeder Wahrnehmung liegen Kinästhesen zugrunde, doch tritt die Bewegung am deutlichsten im Tasten hervor. Untersucht wird hier die phänomenologische Auffassung vom Zusammenhang zwischen Tasten und Kinästhesen bei Husserl und Erwin Straus, im Vergleich zu der Tanzwissenschaft . Diese Interpretation wird teilweise durch andere Perspektiven ergänzt, die aus der pränatalen Anthropologie, Psychiatrie und den Ingenieurwissenschaften stammen. Das Vorbild ist bei Husserl die mechanische Bewegung zu Erkenntniszwecken; Straus entdeckt die Tierwelt und ihre appetitiven Bewegungen. Keine von diesen Analysen entspricht völlig dem Phänomen (...)
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  39. James Dodd (1997). Idealism and Corporeity: An Essay on the Problem of the Body in Husserl's Phenomenology. Springer.
    This essay argues that the problem of the body is of central importance for Husserl's transcendental idealism.
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  40. James Dodd (1996). The Problem of the Body in Husserl's Phenomenology. Dissertation, Boston University
    The thesis of the dissertation is that Husserl's phenomenological analyses of the human body are important in assessing the claim that phenomenology provides the basis for a "transcendental idealism". The central role of these analyses is to reconcile the sense of consciousness as a world-creating transcendental synthesis and as an empirical self: if successful, Husserl's idealism could boast a sensitivity to the empirical that would significantly augment its plausibility. ;The argument begins by setting up the problem vis-a-vis the experience of (...)
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  41. Janet Donahoe (2011). The Place of Home. Environmental Philosophy 8 (1):25-40.
    In this paper, I address the normative power of place, specifically the place of home, on our embodied constitution. I explore the Husserlian notion of homeworld and its counterpoint, alienworld, to address the reasons why place would have a normative power and to what extent that normativity can be drawn into question through encounters with the alienworld. I address this with a focus upon the interconnection between place and body. Finally, I briefly think through theramifications of this priority of the (...)
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  42. Hubert L. Dreyfus (2000). A Merleau-Pontyian Critique of Husserl's and Searle's Representationalist Accounts of Action. Proceedings of the Aristotelian Society 100 (3):287–302.
    Husserl and Searle agree that, for a bodily movement to be an action, it must be caused by a propositional representation. Husserl's representation is a mental state whose intentional content is what the agent is trying to do; Searle thinks of the representation as a logical structure expressing the action's conditions of satisfaction. Merleau-Ponty criticises both views by introducing a kind of activity he calls motor intentionality, in which the agent, rather than aiming at success, feels drawn to reduce a (...)
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  43. John J. Drummond (1979). On Seeing a Material Thing in Space: The Role of Kinaesthesis in Visual Perception. Philosophy and Phenomenological Research 40 (September):19-32.
  44. John Joseph Drummond (1975). Presenting and Kinaesthetic Sensations in Husserl's Phenomenology of Perception. Dissertation, Georgetown University
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  45. Luciana O' Dwyer (1983). The Significance of the Transcendental Ego for the Problem of Body and Soul in Husserlian Phenomenology. Analecta Husserliana 16:109.
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  46. Rolf Elberfeld (2000). Ichiro Yamaguchi: Ki AlS Leibhaftige Vernunft. Beitrag Zur Interkulturellen Phänomenologie der Leiblichkeit. [REVIEW] Husserl Studies 17 (1):65-69.
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  47. Lester Embree (2010). Advances Regarding Evaluation and Action in Husserl's Ideas II. In Thomas Nenon & Lester Embree (eds.), Issues in Husserl's II (Contributions to Phenomenology). 173--198.
    He who sees everywhere only nature, nature in the sense of, and, as it were, through the eyes of, natural science, is precisely blind to the spiritual sphere, the special domain of the human sciences. Such a one does not see persons and does not see the Objects which depend for their sense upon personal performances, i.e., Objects of “culture.” (IV: 191).
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  48. Lester Embree (2010). Some Noetico-Noematic Analyses of Action and Practical Life. In J. J. Drummond & Lester Embree (eds.), The Phenomenology of the Noema (Contributions to Phenomenology). Springer.
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  49. Christian Ferencz-Flatz (2014). Husserls Begriff der Kinästhese Und Seine Entwicklung. Husserl Studies 30 (1):21-45.
    EinleitungDer Begriff Kinästhese ist in der Husserl-Literatur durchaus geläufig. Trotzdem fehlt bis heute eine umfassende Erörterung seiner Bedeutung und seiner Spielformen sowie auch seiner konkreten Entwicklungsgeschichte bei Husserl.Zu erwähnen wären in dieser Hinsicht besonders: Claesges (1964), Claesges’ „Einleitung des Herausgebers“ zu Hua XVI, Drummond (1984), Melle (1983), S. 114–120, Piedade (2001), Przybylski (2006) und Mattens (2009). Vermutlich würde fast jeder Husserl-Kenner – wenn danach fragt – ohne weiteres antworten, Kinästhesen seien jene Bewegungsmöglichkeiten des leiblichen Subjekts, durch die sich seine Wahrnehmungsgegenstände (...)
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  50. Edward Francis Findlay (2000). Caring for the Soul in a Postmodern Age: The Political Thought of Jan Patocka. Dissertation, Louisiana State University and Agricultural & Mechanical College
    This study undertakes to examine the political thought of the late Czech philosopher and Charter 77 spokesman, Jan Patocka. It leads to a consideration of the fundamental problem of contemporary and postmodern theory, the question of a metaphysical foundation for our philosophical and political self-understanding. ;Patocka asserted the common origin of philosophy and politics in ancient Greece and maintained that their animating force was freedom, understood ontologically as our ability to transcend the merely objective and relative in life and to (...)
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