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  1. Christopher Arroyo (2009). The Role of Feelings in Husserl's Ethics. Idealistic Studies 39 (1/3):11-22.
    Though Husserl tends to receive less attention than other phenomenologists, there is growing interest in his ethics. Proponents of Husserl’s ethics argue that his moral philosophy is not merely of historical interest; Husserl, they claim, can contribute positively to contemporary debates in ethics, specifically debates about the role of feelings in moral agency. This paper raises questions about this last claim. I argue that, on the one hand, Husserl’s moral psychology proves superior to some of his modern predecessors, insofar as (...)
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  2. Roberto Brigati (2010). Husserl, l'etica, il piacere. Riflessioni a partire da una riscoperta. Aisthesis. Pratiche, Linguaggi E Saperi Dell’Estetico 3 (2).
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  3. Mark W. Brown (2010). The Life-world as Moral World: Vindicating the Life-world en route to a Phenomenology of the Virtues. Bulletin d'Analyse Phénoménologique 6 (3):1-25.
    Clarifying the essential experiential structures at work in our everyday moral engagements promises both (1) to provide a perspicacious self-understanding, and (2) to significantly contribute to theoretical and practical matters of moral philosophy. Since the phenomenological enterprise is concerned with revealing the a priori structures of experience in general, it is then well positioned to discern the essential structures of moral experience specifically. Phenomenology can therefore significantly contribute to matters pertaining to moral philosophy. In this paper I would like to (...)
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  4. R. Philip Buckley (1996). Husserl's Rational "Liebesgemeinschaft". Research in Phenomenology 26 (1):116-129.
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  5. Chi Yu Chung (2012). Husserl on Ethical Renewal and Philosophical Rationality: Intercultural Reflection. Investigaciones Fenomenológicas 9:145-156.
    In the Kaizo articles, written between 1922 and 1924, Husserl drew on the intercultural relationship between Europe and non-Europe. The viewpoints he held in these articles do not deviate much from that in the Vienna lecture 1935, which is later included in Crisis. It is in the latter that Husserl delineates systematically what he thinks of the idea of Europe and what makes Europe different from the other parts of the world. Notably, these viewpoints were already disclosed in the Kaizo (...)
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  6. Zachary Davis (2005). Husserl on the Ethical Renewal of Sympathy and the One World of Solidarity. Southern Journal of Philosophy 43 (4):561-581.
    Edmund Husserl’s Kaizo articles mark one of his first attempts at notions of cultural renewal and critique. (1) Central to both of these notions for Husserl is the idea of a best possible humanity. At the conclusion of the Kaizo articles, Husserl entertains some quite troubling and potentially dangerous descriptions of the best possible in terms of an Übernation or Weltvolk. Although merely provisional, these descriptions call for a cultural and ethical renewal through the reorientation of humanity in accord with (...)
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  7. James Dodd (2008). Christian Lotz: 'Vom Leib Zum Selbst'. [REVIEW] Husserl Studies 24 (2):149-157.
  8. Janet Donohoe (2010). The Vocation of Motherhood: Husserl and Feminist Ethics. [REVIEW] Continental Philosophy Review 43 (1):127-140.
    In this paper, I explore a confrontation between Husserl’s ethical position of vocation and its absolute ought with a feminist ethical position. I argue that Husserl’s ethics has a great deal to offer a feminist ethics by providing for the possibility of an ethics that is particular rather than universal, that recognizes the role of the social through tradition in establishing values and norms without conceding the ethical responsibility of the individual, and that acknowledges the role of both reason and (...)
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  9. Janet Donohoe (2004). Husserl on Ethics and Intersubjectivity: From Static to Genetic Phenomenology. Humanity Books.
    On the distinction between static and genetic phenomenologies -- On time consciousness and its relationship to intersubjectivity -- On the question of intersubjectivity -- The Husserlian account of ethics -- Conclusion: The impact of genetic phenomenology.
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  10. Janet Donohoe (2003). Genetic Phenomenology and the Husserlian Account of Ethics. Philosophy Today 47 (2):160-175.
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  11. J. Drummond (2010). Self-Responsibility and Eudaimonia. In Carlo Ierna, Hanne Jaccobs & Filip Mattens (eds.), PHILOSOPHY PHENOMENOLOGY SCIENCES. Springer. 441--460.
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  12. John J. Drummond (2006). Respect as a Moral Emotion: A Phenomenological Approach. [REVIEW] Husserl Studies 22 (1):1-27.
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  13. John J. Drummond (2005). Self, Other, and Moral Obligation. Philosophy Today 49 (Supplement):39-47.
    This paper (1) questions the manner in which James Mensch's <I>Ethics and Selfhood: Alterity and the Phenomenology of Obligation<D> characterizes the alternatives among moral theories provided, for example, by Kant and Aristotle; (2) considers and criticizes the notion of "inherent alterity" that Mensch uses to articulate a middle ground in moral theory; and (3) offers an alternative phenomenology of obligation. The notion of "inherent alterity," standing on apparently opposed Husserlian and Levinasian legs, is, it is charged, ambiguous. I argue that (...)
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  14. John J. Drummond (1995). Moral Objectivity: Husserl's Sentiments of the Understanding. [REVIEW] Husserl Studies 12 (2):165-183.
    This paper explores two perspectives in Husserl's recently published writings on ethics and axiology in order to sketch anew a phenomenological account of practical reason. The paper aims a) to show that a phenomenological account of moral intentionality i) transcends the disputes between intellectualist-emotivist and intellectualist-voluntarist disputes and ii) points toward a position in which practical reason has an emotive content or, conversely, the emotions have a cognitive content, and the paper aims b) to show that a phenomenological ethics identifies (...)
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  15. Adriano Fabris (1991). Mario Sancipriano: 'Edmund Husserl. L'etica Sociale'. [REVIEW] Husserl Studies 8 (3):233-235.
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  16. Urbano Ferrer (1991). La Ética en Husserl. Revista de Filosofía (Madrid) 6:457.
    The article examines the notion of open system as suitable for giving an account of dynamism of living being. However difficulties come by trying to incorporate the finality to the system, since it´s fixed as a state from outside or is established in the improper terms of autoproductivity and neguentropye. That leads to explain the final cause in interaction with the other intrinsecal causes, in as much they remain incomplete without her. Whith the passage to human living the linear scheme (...)
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  17. Molly Brigid Flynn (2012). The Cultural Community: An Husserlian Approach and Reproach. [REVIEW] Husserl Studies 28 (1):25-47.
    What types of unity and disunity belong to a group of people sharing a culture? Husserl illuminates these communities by helping us trace their origin to two types of interpersonal act—cooperation and influence—though cultural communities are distinguished from both cooperative groups and mere communities of related influences. This analysis has consequences for contemporary concerns about multi- or mono-culturalism and the relationship between culture and politics. It also leads us to critique Husserl’s desire for a new humanity, one that is rational, (...)
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  18. Molly Brigid Flynn (2011). Self-Responsibility, Tradition, and the Apparent Good. Studia Phaenomenologica 11 (1):55-76.
    The crucial distinction for ethics is between the good and the apparent good, between being and seeming. Tradition is useful for developing our ability to make this distinction and to live ethically or in self-responsibility, but it is also threatening to this ability. The phenomenology of Husserl and of others in the Husserlian tradition, especially Robert Sokolowski, are helpful in spelling out how tradition works; how the difference between the apparent good and the good is bridged in the experience of (...)
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  19. Hans-Helmuth Gander (2007). On Attention: From a Phenomenological Analysis Towards an Ethical Understanding of Social Attention. Research in Phenomenology 37 (3):287-302.
  20. James G. Hart (2006). Edmund Husserl: 'Einleitung in Die Ethik: Vorlesungen Sommersemester 1920–1923'. [REVIEW] Husserl Studies 22 (2).
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  21. James G. Hart (2006). The Absolute Ought and the Unique Individual. Husserl Studies 22 (3):223-240.
    The referent of the transcendental and indexical “I” is present non-ascriptively and contrasts with “the personal I” which necessity is presenced as having properties. Each is unique but in different ways. The former is abstract and incomplete until taken as a personal I. The personal I is ontologically incomplete until it self-determines itself morally. The “absolute Ought” is the exemplary moral self-determination and it finds a special disclosure in “the truth of will.” Simmel's situation ethics is useful for making more (...)
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  22. James G. Hart (1992). The Entelechy and Authenticity of Objective Spirit: Reflections on Husserliana XXVII. [REVIEW] Husserl Studies 9 (2):91-110.
    The editors, Thomas Nenon and Hans Rainer Sepp, of Husserl's Aufsdtze und Vortri~ge (1922-1937) (Dordrecht: Kluwer, 1989) have given us a fascinating present with quite a few surprises. I would like to take this occasion to thank them publicly for their able and selfless labors. Here we have Husserl attempting to address himself to a large philosophically untrained audience for funds of which he had dire need: he had two children getting married and the real value of his inflated German (...)
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  23. Robert Welsh Jordan (1991). Edmund Husserl. 'Vorlesungen Über Ethik Und Wertlehre 1908–1914'. Husserl Studies 8 (3):221-232.
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  24. Iso Kern (2012). 6 Mengzi (Mencius), Adam Smith and Edmund Husserl on Sympathy and Conscience. In Christel Fricke & Dagfinn Føllesdal (eds.), Intersubjectivity and Objectivity in Adam Smith and Edmund Husserl. Ontos Verlag. 8--139.
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  25. Kenneth Knies (2006). Donohoe, Janet, Husserl on Ethics and Intersubjectivity: From Static to Genetic Phenomenology. [REVIEW] Husserl Studies 22 (3):249-258.
    Behind the rise and fall of intellectual fashions that insist on ‘‘moving beyond’’ Husserl even at the cost of misunderstanding him, there is a growing body of scholarship that attempts to appreciate the scope, subtlety and trajectory of his thought. With her Husserl on Ethics and Intersubjectivity, Janet Donohoe aims to make a contribution to this literature.
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  26. Erazim Kohák (1997). Varieties of Ecological Experience. Environmental Ethics 19 (2):153-171.
    I draw on the resources of Husserlian phenomenology to argue that the way humans constitute nature as a meaningful whole by their purposive presence as hunter/gatherers (nature as mysterium tremendum), as herdsmen/farmers (nature as partner), and as producer/consumers (nature as resource) affects the way they respond to its distress—as to a resource failure, as a to flawed relationship, or asto a fate from which “only a god could save us.” I find all three responses wanting and look to a different (...)
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  27. Julia Valentina Lribame (2013). Areté Como Ejercicio de Excelencia y Como Telas En la Ética de Husserl. Areté. Revista de Filosofía 11 (1-2):367-385.
    This study approaches arete as excellence( W. Jaeger). lt understands Husserlian thought as a monadology in which a dynamic dwells: that of the telos that leads to the fulfillment ofends submitted to " the absolute ought". The development of this investigation is carried out within the framework of the moral person's genesis and its intersubjective connections. The question of life's meaning and its relation to ethics are manifested in their teleological orientation. Existential considerations, the analyses of "position takings" and the (...)
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  28. Sebastian Luft (2010). Das Subjekt als moralische Person. Zu Husserls späten Reflexionen bezüglich des Personenbegriffs. In Philippe Merz, Andrea Staiti & Frank Steffen (eds.), Geist-Person-Gemeinschaft: Freiburger Beiträge zur Aktualität Husserls. Ergon-Verlag GmbH.
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  29. Christopher McTavish (2006). Janet Donohoe, Husserl on Ethics and Intersubjectivity: From Static to Genetic Phenomenology Reviewed By. Philosophy in Review 26 (2):91-93.
  30. Darian Meacham (2014). Empathy and Alteration: The Ethical Relevance of a Phenomenological Species Concept. Journal of Medicine and Philosophy 39 (5):543-564.
    The debate over the ethics of radically, technologically altering the capacities and traditional form of the human body is rife with appeals to and dismissals of the importance of the integrity of the human species. Species-integrist arguments can be found in authors as varied as Annas, Fukuyama, Habermas, and Agar. However, the ethical salience of species integrity is widely contested by authors such as Buchanan, Daniels, Fenton, and Juengst. This article proposes a Phenomenological approach to the question of species-integrity, arguing (...)
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  31. Ullrich Melle (2007). Husserl's Personalist Ethics. Husserl Studies 23 (1):1-15.
    The point of departure of any ethical theory is the anthropological fact that normally developed humans must lead their own lives themselves. This means that their conduct is neither programmed nor determined by instincts. Human beings must on every occasion engage the circumstances of a practical situation by their own choice and decision. Even when they find themselves delivered over to the stimuli and powers of particular circumstances in a completely passive manner, this does not occur in the way that (...)
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  32. Nicolas Monseu (2010). Personne et motivation dans la deuxième éthique de Husserl. Études Phénoménologiques 23 (45/48):67-87.
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  33. Nicolas Monseu (2005). Le problème de la nature dans l'éthique de Husserl. Bulletin d'Analyse Phénoménologique 1 (1).
    Le thème de la nature occupe une place importante dans les recherches éthiques de Husserl et il y a certainement lieu d?examiner, dans le régime de sa phénoménologie, les enjeux essentiels du type de liaison possible entre nature et éthique pour se demander en quel sens une approche phénoméno­logique de la nature peut contribuer à fonder une éthique. L?étude de ce thème est d?autant plus pertinente dans la perspective d?une réflexion sur l?origine, les conditions et les fondements de l?évaluation éthique, (...)
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  34. Thomas J. Nenon (2013). Martin Heidegger and Grounding of Ethics. In Lester Embree & Thomas Nenon (eds.), Husserl’s Ideen. Springer. 177--193.
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  35. Tom Nenon (1990). Husserl's Ethics? Research in Phenomenology 20 (1):184-188.
  36. Alberto Marcos Onate (2009). Ética e infinito em Husserl. Veritas 54 (2).
    Assessing the scope of his own phenomenological project was always of philosophical concern to Husserl. Perhaps because of this, he has never ceased to reformulate his concepts and theories, aimed at an ever greater degree of depth. This interest by the limits of Husserlian phenomenology continues in the activity of his interpreters. This article intends to present and discuss some of these readings, trying to stress that the strategy of favouring ethical components to think the limits of Husserl’s phenomenology is (...)
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  37. Henning Peucker (2011). Husserls Ethik zwischen Formalismus und Subjektivismus. In Verena Mayer, Christopher Erhard, Marisa Scherini & Uwe Meixner (eds.), Die Aktualität Husserls. Karl Alber.
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  38. Henning Peucker (2008). From Logic to the Person. Review of Metaphysics 62 (2):307-325.
    This paper argues that Husserl’s ethics do not fit into any one of three commonly recognized kinds of ethical theory: virtue (Aristotelian), deontological (Kantian), and consequentialist (especially, utilitarianism). Husserl’s mature ethical theory, in particular, combines a modern, Kantian or Fichtean approach based on a strong concept of a free and active ego capable of shaping its life autonomously through its own will with a more Aristotelian theory of the virtues that help us to shape our lives in order to reach (...)
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  39. Henning Peucker (2007). Husserl's Critique of Kant's Ethics. Journal of the History of Philosophy 45 (2):309-319.
  40. Sonja Rinofner-Kreidl (2010). Husserl's Categorical Imperative and His Related Critique of Kant. In Pol Vandevelde & Sebastian Luft (eds.), Epistemology, Archaeology, Ethics.
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  41. Sonja Rinofner-Kreidl (2010). Husserl's Critique of Kant's Categorical Imperative. In Pol Vandevelde & Sebastian Luft (eds.), Epistemology, Archaeology, Ethics: Current Investigations of Husserl's Corpus. Continuum.
  42. Urbano Ferrer Santos (1995). De la Teoría General Del Valor a Una Ética de Fines En Husserl. Anuario Filosófico 28 (1):41-60.
    In this first stage of his Ethics Husserl stresses on the theory of value. The teleology seems necessary to him to form the concept of not objectivant act. Nevertheless since the essays after the second world war the striving and volountary end will be more and more central in this ethical thought.
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  43. Margaret Steele (2010). Husserl and Rawls : Two Attempts to Free Moral Imperatives From Their Empirical Origin. In Pol Vandevelde & Sebastian Luft (eds.), Epistemology, Archaeology, Ethics: Current Investigations of Husserl's Corpus. Continuum.
  44. Francesco Saverio Trincia (2007). The Ethical Imperative in Edmund Husserl. Husserl Studies 23 (3):169-186.
    Husserl develops his reflection on ethics mainly in his lecture courses. These lectures can be divided into two parts, according to a principle that is both chronological and pertaining to content, and following thus the respective editions in the Gesammelte Werke.1 The common aspect of the two different phases of Husserl’s research can be detected in the critical confrontation with Kant’s practical philosophy, starting with the question concerning the formality.
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  45. Zhang Wei & Yu Xin (2009). The Foundation of Phenomenological Ethics: Intentional Feelings. Frontiers of Philosophy in China 4 (1):130 - 142.
    E. Husserl's reflections in Logical Investigations on "Intentional Feelings" and "non-intentional feelings" are significant in both his later ethical explorations and M. Scheler's thought on ethics. Through the incorporation of the views of Husserl and Scheler, we find that the phenomenology of the intentional feeling-acts is not only the foundation of the non-formal ethics of values in Scheler's phenomenology, but also at least the constitutive foundation of the ethics of Husserl's first orientation. /// 胡塞尔在 "逻辑研究" 中对 "意向感受" 和 "非意向感受" 的思考,无论是 (...)
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  46. Wei Zhang (2011). Rational a Priori or Emotional a Priori? Husserl and Scheler's Criticisms of Kant Regarding the Foundation of Ethics. Cultura. International Journal of Philosophy of Culture and Axiology 8 (2):143-158.
    Name der Zeitschrift: Cultura. International Journal of Philosophy of Culture and Axiology Jahrgang: 8 Heft: 2 Seiten: 143-158.
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  47. Wei Zhang (2009). The Foundation of Phenomenological Ethics: Intentional Feelings. [REVIEW] Frontiers of Philosophy in China 4 (1):130-142.
    E. Husserl’s reflections in Logical Investigations on “intentional feelings” and “non-intentional feelings” are significant in both his later ethical explorations and M. Scheler’s thought on ethics. Through the incorporation of the views of Husserl and Scheler, we find that the phenomenology of the intentional feeling-acts is not only the foundation of the non-formal ethics of values in Scheler’s phenomenology, but also at least the constitutive foundation of the ethics of Husserl’s first orientation.
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