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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. 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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  3. Jes Bjarup (1991). Phenomenology, the Moral Sense, and the Meaning of Life: Some Comments of the Philosophy of Edmund Husserl and A-T. Tymieniecka. Analecta Husserliana 35:169.
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  4. 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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  5. 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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  6. R. Philip Buckley (1996). Husserl's Rational "Liebesgemeinschaft". Research in Phenomenology 26 (1):116-129.
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  7. Beatrice Centi (2009). Relations, Quasi-Assumptions, and Material Aprioris: Reality and Values in Brentano, Meinong, Husserl. In B. Centi & W. Huemer (eds.), Values and Ontology: Problems and Perspectives. Ontos
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  8. 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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  9. Bradley Osborne Condie (1986). Towards a Transcendental Phenomenological Ethics: An Essay Examining the Phenomena of Moral Sensibility Based Upon the Philosophy of Edmond Husserl. Dissertation, Northwestern University
    This dissertation seeks to ascertain whether or not, within the framework of Edmund Husserl's philosophy, ethical standards are objectively true. The procedure used is tripartite. First, an exploratory sketch is made of some common intuitions about moral standards and their possible objectivity. Second, a close textual examination of Husserl reveals that an ethical concern is the root motivation of Husserl's philosophy. Third, a reconstruction is made of the ethical forms implied by this analysis. Key forms examined include: the need for (...)
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  10. 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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  11. 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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  12. James Dodd (2008). Christian Lotz: 'Vom Leib Zum Selbst'. [REVIEW] Husserl Studies 24 (2):149-157.
  13. 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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  14. 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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  15. Janet Donohoe (2003). Genetic Phenomenology and the Husserlian Account of Ethics. Philosophy Today 47 (2):160-175.
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  16. Janet Donohoe (1998). Genetic Phenomenology, Intersubjectivity and the Husserlian Account of Ethics. Dissertation, Boston College
    The development of genetic phenomenology marks a change in Husserl's thinking which occurred between 1917 and 1921. Much of the second half of his philosophical life was devoted to genetic phenomenology as a supplement to the static phenomenology of his earlier writings. I argue that the development of genetic phenomenology, which involves a regressive inquiry into the genesis of the ego and of meaning, coincided with and made possible a greater emphasis on ethical and intersubjective positions in Husserl's later writings. (...)
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  17. 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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  18. John J. Drummond (2006). Respect as a Moral Emotion: A Phenomenological Approach. [REVIEW] Husserl Studies 22 (1):1-27.
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  19. 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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  20. 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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  21. Adriano Fabris (1991). Mario Sancipriano: 'Edmund Husserl. L'etica Sociale'. [REVIEW] Husserl Studies 8 (3):233-235.
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  22. Marianna Fallia (1991). Phenomenology and the Beginning of the Moral Problem. In A.-T. Tymieniecka (ed.), Husserlian Phenomenology in a New Key. Springer 53-65.
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  23. 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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  24. 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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  25. 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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  26. Joerald Gadia (2012). The Influence of Tradition and Historicity in Husserl’s Intersubjective Act of Constituting Meaning and its Effect in Making Ethical Decisions Regarding the Beginning of Human Life. Eubios Journal of Asian and International Bioethics 22 (1):39-42.
  27. Hans-Helmuth Gander (2007). On Attention: From a Phenomenological Analysis Towards an Ethical Understanding of Social Attention. Research in Phenomenology 37 (3):287-302.
    Part one of this paper focuses on that region in which the phenomenon of attention is the most significant today: the region of media and cultural theory. The second part refines the phenomenal description of attention by applying Husserl's concept of affection. The final part thematizes attention as a conscious turning-towards; for this purpose, the paper refers to the phenomenon of greeting.
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  28. James G. Hart (2006). Edmund Husserl: 'Einleitung in Die Ethik: Vorlesungen Sommersemester 1920–1923'. [REVIEW] Husserl Studies 22 (2).
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  29. 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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  30. 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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  31. James G. Hart (1992). The Person and the Common Life. Kluwer.
    A Husserl-based social ethics is within the noetic-noematic field as disclosed through various reductions. The focus is how at the passive and active levels a bsic sense of will is in play as well as the "telos" of subjectivity in terms of both a "godly" intersubjective ideal "we". This is inseparable form the disclosure of the full sense of person through an "absolute ought" and the "truth of will" wherein the common world and common goods are tied to an ideal (...)
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  32. J. Hunt (2007). Husserl on Ethics and Intersubjectivity: From Static to Genetic Phenomenology. Journal of the British Society for Phenomenology 38:223-224.
  33. Robert Welsh Jordan (1991). Edmund Husserl. 'Vorlesungen Über Ethik Und Wertlehre 1908–1914'. Husserl Studies 8 (3):221-232.
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  34. 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.
  35. 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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  36. 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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  37. Dallas Laskey (1986). The Constitution of the Human Community: Value Experience in the Thought of Edmund Husserl; an Axiological Approach to Ethics. Analecta Husserliana 20:315.
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  38. S. Loidolt (2010). Husserl und das Faktum der praktischen Vernunft: Anstoss und Herausforderung einer phänomenologischen Ethik der Person. In Carlo Ierna, Hanne Jaccobs & Filip Mattens (eds.), PHILOSOPHY PHENOMENOLOGY SCIENCES. Springer 483--503.
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  39. Sophie Loidolt (2011). Fünf Fragen an Husserls Ethik aus gegenwärtiger Perspektive. In Verena Mayer, Christopher Erhard, Marisa Scherini & Uwe Meixner (eds.), Die Aktualität Husserls. Karl Alber
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  40. 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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  41. 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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  42. Christopher McTavish (2006). Janet Donohoe, Husserl on Ethics and Intersubjectivity: From Static to Genetic Phenomenology Reviewed By. Philosophy in Review 26 (2):91-93.
  43. 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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  44. 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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  45. Philippe Merz (2010). Husserls analytische Begründung der Ethik. In Philippe Merz, Andrea Staiti & Frank Steffen (eds.), Geist-Person-Gemeinschaft: Freiburger Beiträge zur Aktualität Husserls. Ergon-Verlag GmbH
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  46. Nicolas Monseu (2010). Personne et motivation dans la deuxième éthique de Husserl. Études Phénoménologiques 23 (45/48):67-87.
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  47. 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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  48. 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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  49. Tom Nenon (1990). Husserl's Ethics? Research in Phenomenology 20 (1):184-188.
  50. Alberto Marcos Onate (2009). Ética e infinito em Husserl. Veritas: Revista de Filosofia da PUCRS 54 (2):172-186.
    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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