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  1. Flor Emilce Cely Á (2011). El yo como tema de análisis fenomenológico. Ideas Y Valores 60 (146):59-72.
    Husserl comenzó oponiéndose a la posibilidad de considerar el yo como centro de referencia esencial de los actos intencionales. Sin embargo, luego aceptó incluirlo en la descripción fenomenológica como centro de referencia de las vivencias intencionales. Se analizan esos dos momentos y se estudia su..
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  2. M. A. (1969). Der Wahrheitsbegriff Bei Husserl Und Heidegger. [REVIEW] Review of Metaphysics 22 (3):580-580.
  3. Hans Aebli (1984). What is Intentionality and Who has Intentions in a Structuralist Model of Knowledge, Action and Thought. Dialectica 38 (2‐3):231-242.
    SummaryThe philosophical core of a psychological theory of cognitive processes is developped and commented, focussing on the problem of intentionality, this term being taken in the normal and in the phenomenological sense. Actions, perceived processes, their states and results, operations and concepts are seen as related insofar as they all establish relations between elements, are generated by construction and can be objectivated. These acts and/or the objectives that control them, are intentional insofar as their structure is activated. Such activation is (...)
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  4. Lilian Alweiss (2009). Between Internalism and Externalism: Husserl's Account of Intentionality. Inquiry 52 (1):53 – 78.
    There is a strong consensus among analytic philosophers that Husserl is an internalist and that his internalism must be understood in conjunction with his methodological solipsism. This paper focuses on Husserl's early work the, Logical Investigations , and explores whether such a reading is justified. It shows that Husserl is not a methodological solipsist: He neither believes that meaning can be reduced to the individual, nor does he assign an explanatory role for meaning to the subject. Explanatory priority is assigned (...)
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  5. Kristana Arp (2010). Husserlian Intentionality and Everyday. In Thomas Nenon & Lester Embree (eds.), Issues in Husserl's II (Contributions to Phenomenology).
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  6. Kristana Arp (1996). Husserlian Intentionality and Everyday Coping. In Thomas Nenon & Lester Embree (eds.), Issues in Husserl's Ideas Ii. 161--171.
    In his book Being-in-the-World Hubert Dreyfus charges that Husserl’s conception of intentionality cannot account for the practice of everyday coping skills, while Heidegger’s thought can. Drawing from the third section of Ideas II as well as other of Husserl’s works, I pull together a Husserlian intentional analysis of everyday coping to show that Dreyfus is wrong.
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  7. Johannes D. Balle (2008). Husserls typisierende Apperzeption und die Phänomenologie dynamischer Intentionalität. In Filip Mattens (ed.), Meaning and Language: Phenomenological Perspectives. Springer. 89--104.
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  8. Kimberly Baltzer-Jaray (2011). Austrian Phenomenology: Brentano, Husserl, Meinong, and Others on Mind and Object. [REVIEW] Symposium: The Canadian Journal of Continental Philosophy 15 (2):209-212.
  9. Marina Paola Banchetti (1991). Edmund Husserl: Intentionality and Meaning. Dissertation, University of Miami
    This dissertation gives what I consider to be the proper account of Edmund Husserl's theories of intentionality and meaning. This account stresses that meaning is the content of intentional acts of consciousness and thus establishes the necessary connection between meaning and consciousness. ;I also maintain that the two leading interpretations of Husserl's concept of the noema, the traditional interpretation of Aron Gurwitsch and the more recent interpretation of Dagfinn Follesdal, are unsatisfactory because each ignores some fundamental aspect of Husserl's concept (...)
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  10. Marina Paola Banchetti-Robino (2004). Ibn Sina and Husserl on Intention and Intentionality. Philosophy East and West 54 (1):71-82.
    : The concepts of intention and intentionality were particularly significant notions within the Christian, Jewish, and Islamic medieval philosophical traditions, and they regained philosophical importance in the twentieth century. The theories of intention and intentionality of the medieval Islamic philosopher and physician Ibn Sina and the phenomenological philosopher and mathematician Edmund Husserl are examined, compared, and contrasted here, showing that Ibn Sina's conception of intention is naturalistic and, in its naturalism, is influenced by the medical professional culture to which Ibn (...)
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  11. Imants Barušs (1989). Categorical Modelling of Husserl's Intentionality. Husserl Studies 6 (1):25-41.
    This paper is concerned with the application of constructions from category theory to Smith and McIntyre's interpretation of Husserl's intentionality. 1 Not only did Hussefl's own ideas change in the course of his lifetime 2 but there are a number of interpretations of Husserl's work 3 so that the line of philosophical investigation that Husserl strongly influenced is still in the process of development. In this vein, Smith and McIntyre have recognized the potential for a possible worlds interpretation of intentionality (...)
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  12. Jocelyn Benoist (2008). Grammatik und Intentionalität (Ⅳ. Logische Untersuchung). In Verena Mayer (ed.), Edmund Husserl: Logische Untersuchungen.
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  13. Jocelyn Benoist (2007). Two (or Three) Conceptions of Intentionality. Tijdschrift Voor Filosofie 69 (1):79 - 103.
    Except for some eliminativists, the notion of intentionality is considered to be oneof the common goods of 20th century philosophy of mind. However, this rather general label may hide deeper differences. In his 'Husserl Memorial Lecture' Jocelyn Benoist investigates the different possible conceptions of intentionality and the problem of its nature. To examine this question he concurs with Wilfrid Sellars and John McDowell by positing an alternative between two conceptions of intentionality, taken either as a relation or not. From this (...)
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  14. Jocelyn Benoist (2005). Reinach et la visée (das meinen) : décliner l'intentionalité. Les Etudes Philosophiques 1 (1):19-37.
    L’auteur esquisse une présentation de la théorie reinachienne des diverses modalités de l’intentionalité. Il se concentre sur celle que Reinach nomme « meinen ». Il montre comment celle-ci dérive de la phénoménologie husserlienne du signifier , mais aussi comment les deux concepts divergent. Il insiste sur l’originalité du concept reinachien de « penser » , qui est élaboré précisément dans le contexte de la phénoménologie du meinen et qui porte la théorie phénoménologique de l’intentionalité à ses propres limites.The author gives (...)
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  15. Jocelyn Benoist (2002). Entre Acte Et Sens Recherches Sur la Th'eorie Ph'enom'enologique de la Signification. Monograph Collection (Matt - Pseudo).
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  16. Jocelyn Benoist (2001). Intentionalit'e Et Langage Dans les Recherches Logiques de Husserl. Monograph Collection (Matt - Pseudo).
  17. Jocelyn Benoist (2000). Husserl entre Brentano et Bolzano : jugement et proposition. Manuscrito 23 (2):11-39.
    Il est bien connu que, dans la Ve Recherche Logique, Husserl critique la théorie brentanienne du jugement. Son problème est de définir le “porteur” de vérité auquel le jugement donne une valeur de vérité. Un tel projet le conduit très près du propositionalisme bolzanien. Alors la théorie phénoménologique du jugement apparaît comme une sorte de compromis entre la psychologie brentanienne de l’acte et un point de vue purement sémantique hérité de Bolzano. La question demeure de savoir si une telle conciliation (...)
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  18. Jocelyn Benoist, Fulfilment.
    It seems reasonable to say that the basic problem of Husserl’s phenomenology is the possibility for the mind to get related to the world. In Brentano’s view, intentionality was a universal characterization of the mental. In Husserl’s, it becomes as well the framework of the possible contact of the mind with the world. As Hilary Putnam observes: “‘Brentano’s thesis’ was meant by him to serve as a way of showing the autonomy of mentalistic psychology (‘act-psychology’) by showing that the mental (...)
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  19. Jocelyn Benoist, Robert Brisart & Jacques English (1998). Liminaires Ph'enom'enologiques Recherches Sur le d'Eveloppement de la Th'eorie de la Signification de Husserl. Facultâes Universitaires Saint-Louis.
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  20. Arianna Bernardi (2011). Intenzionalità E Semantica Logica in Edmund Husserl E Anton Marty. Quodlibet.
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  21. Rudolf Bernet (2008). Intention und Erfüllung, Evidenz und Wahrheit (Ⅵ. Logische Untersuchung, §§ 1-39, 67-70). In Verena Mayer (ed.), Edmund Husserl: Logische Untersuchungen.
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  22. Rudolf Bernet (2008). Intention und Erfüllung, Evidenz und Wahrheit (VI. Logische Untersuchung. In Verena E. Mayer & Christopher Erhard (eds.), Edmund Husserl: Logische Untersuchungen. Akademie Verlag Berlin. 35--189.
  23. Christian Beyer (2011). Husserl über Begriffe. In Verena Mayer, Christopher Erhard, Marisa Scherini & Uwe Meixner (eds.), Die Aktualität Husserls. Karl Alber.
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  24. Christian Beyer (2000). Intentionalität und Referenz. Eine sprachanalytische Studie zu Husserls transzendentaler Phänomenologie. Mentis.
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  25. Christian Beyer (1997). Hussearle's Representationalism and the “Hypothesis of the Background”. Synthese 112 (3):323-352.
    John Searle''s hypothesis of the Background seems to conflict with his initial representationalism according to which each Intentional state contains a particular content that determines its conditions of satisfaction. In Section I of this essay I expose Searle''s initial theory of Intentionality and relate it to Edmund Husserl''s earlier phenomenology. In Section II I make it clear that Searle''s introduction of the notion of Network, though indispensable, does not, by itself, force us to modify that initial theory. However, a comparison (...)
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  26. Matteo Bianchin (2002). Intentionalität und Interpretation Auffassung, Auslegung und Interpretation in der Phänomenologie Husserls. Studia Phaenomenologica 2 (3-4):45-63.
  27. Andrea Borsato (forthcoming). M. Wehrle: Horizonte der Aufmerksamkeit. Entwurf Einer Dynamischen Konzeption der Aufmerksamkeit Aus Phänomenologischer Und Kognitionspsychologischer Sicht. Husserl Studies:1-10.
    Zum Inhalt des BuchesDurch seine Theorie des thematischen Feldes war A. Gurwitsch überzeugt, „ein wesentliches Fundament für die Lehre von der Ichhaftigkeit des Attentionalen erschüttert“ zu haben . Nun kreist M. Wehrles Untersuchung subjektiver Horizonte gerade um die Ichhaftigkeit des Attentionalen und geht somit in die entgegengesetzte Richtung als das Vorhaben Gurwitschs: Die Autorin versucht nachzuweisen, dass es ohne subjektive Tätigkeit keine Aufmerksamkeit gibt. Motor der Aufmerksamkeit ist das Interesse, und Interesse wird in Anlehnung an Husserls Erfahrung und Urteil als (...)
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  28. Thiemo Breyer (2010). Attentivité et responsivité. Bulletin d'Analyse Phénoménologique (10):1-18.
    La présente étude prend son point de départ dans les cours donnés par Husserl à Göttingen dans les années 1904-1905, Hauptstücke aus der Phänomenologie und Theorie der Erkenntnis . À partir des notions ébauchées dans ces cours de jeunesse, nous aimerions indiquer quelques possibilités encore largement inexploitées concernant l’analyse de l’intersubjectivité. Les thèmes de l’attentionnalité ( Attentionalität ) et de l’interattentionnalité seront ainsi présentés à partir d’une comparaison entre l’attention ( Aufmerksamkeit ) active et passive d’une part, et l’attentivité ( (...)
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  29. Robert Brisart (2009). La théorie des assomptions chez le jeune Husserl. Philosophiques 36 (2):399-425.
    Afin de « sauver une existence » pour les objets dont il est question dans les représentations mathématiques, le jeune Husserl invente en 1894 une théorie des assomptions. Notre but est d’explorer cette théorie pour montrer en quoi elle constituait une alternative probante par rapport à l’ontologie réaliste et à la conception correspondantiste de la vérité. De celles-ci, pourtant, Husserl ne parviendra pas à se départir à l’époque, comme en témoigne la dichotomie qu’il opère entre la signification et la perception, (...)
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  30. R. Bruzina (1995). Burt C. Hopkins, "Intentionality in Husserl and Heidegger: The Problem of the Original Method and Phenomenon of Phenomenology". [REVIEW] Husserl Studies 12 (3):227-233.
  31. Ronald Bruzina & Thomas Nenon (1995). Burt C. Hopkins. 'Intentionality in Husserl and Heidegger'. [REVIEW] Husserl Studies 12 (3).
    The title of Burt Hopkins' book may not be such as to capture the reader, for the two names put side by side have each lost some of their former lustre. Husserl is long outmoded to many (though not perhaps to the readers of Husserl Studies!), and for others Heidegger's status as transcendent sage fits poorly with his actions as col- laborator with one of the political demons of the twentieth century - and that from all-too-human motives. The title, however, (...)
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  32. Damian Byers (2003). Intentionality and Transcendence: Closure and Openness in Husserl's Phenomonoloy. University of Wisconsin Press.
    Damian Byers analyzes the form Husserl gives to the problem of knowledge--the way this form influences the development of the phenomenological method, and the results of its application.
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  33. Dorion Cairns (2001). Theory of Intentionality in Husserl. Journal of the British Society for Phenomenology 32 (2):116-124.
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  34. Clotilde Calabi (1987). Husserl and Intentionality: A Study of Mind, Meaning, and Language. Topoi 6 (2):139-142.
    In the last twenty years, beginning with a seminal paper by Dagfinn Follesdal published in 1969,1 analytic philosophy has shown a renewed and increasing interest in Husserl's phenomenology. 2 In Husserl and Inten- tionality, David Woodruff Smith and Ronald Mclntyre give an important contribution to this line of research. The book is written in the analytic tradition, and represents in part an attempt at making phenomenology palatable to those who look suspiciously at 'continental philosophy'. Thus it provides a double service: (...)
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  35. John D. Caputo (1986). Husserl, Heidegger, and the Question of a "Hermeneutic" Phenomenology. In Joseph J. Kockelmans (ed.), Husserl Studies. Center for Advanced Research in Phenomenology and University Press of America. 157-178.
  36. Taylor Carman (1993). Heidegger on Meaning and Practice. Dissertation, Stanford University
    In Being and Time Heidegger advances a critique of Husserl's theory of intentionality by arguing that human understanding consists more fundamentally in an orientation toward practical activity than in mere cognition, for example deliberate perception or judgment. Heidegger criticizes Husserl for importing normative concepts drawn from logic into what purports to be a pure, presuppositionless description of consciousness. Above all, Heidegger is critical of the idealized conception of meaning that informs Husserlian phenomenology. The critique put forward in Being and Time (...)
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  37. Peter J. Cataldo (1987). Husserl on Galileo's Intentionality. The Thomist 51 (4):680-698.
  38. A. Chadzynski (2008). Husserl's and Ingarden's Conception of the Cognitive Impasse. Kwartalnik Filozoficzny 36 (2):93-99.
  39. O. Chateaubriand (2004). Syntax, Semantics and Metaphysics in Logic: Reply to Guillermo Rosado Haddock. Manuscrito 27 (1):129-140.
    In §§1-2 I consider some issues that Guillermo raises in connection with Husserl, especially the distinction between the notion of state of affairs and the more general notion of situation of affairs conceived as a common substratum for different states of affairs. After a few remarks about Church’s slingshot argument in §3, I discuss several objections that Guillermo raises to my interpretation of Frege , to Kripke’s notion of rigid designator and to my objections to Tarski’s semantic conception of truth.
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  40. María Pía Chirinos (2004). Franz Brentano y Leonardo Polo: una aproximación en torno al significado de lo psíquico. Studia Poliana 6:99-119.
    One of the most important critiques of Brentano’s thought has been the one of “psychologism”. Nevertheless, a correct study of some of his thesis cannot prove this conclusion. On the other hand, a comparison to Polo’s notion of life —especially, cognitive life and its relation to the physical realm— allows us to grasp a better understanding of Brentano’s proposal on the psychical aspect of knowledge. This shows that Husserl’s corrections to Brentano’s notion of intentionality, i.e. its idealization, is not valid.
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  41. Arkadiusz Chrudzimski (2005). Brentano Husserl Und Ingarden Über Die Intentionalen Gegenstände. In , Existence, Culture, and Persons: The Ontology of Roman Ingarden. Ontos.
    In der Geschichte der Philosophie finden wir viele Intentionalitätstheorien, die spezielle Gegenstände zur Erklärung des Intentionalitätsphänomens einführen. Solche Theorien wurden in erster Linie von Philosophen eingeführt, die durch Franz Brentano beeinflusst waren. Gegenstände, um die es hier geht, werden üblicherweise intentionale Gegenstände genannt. Eine Theorie der intentionalen Gegenstände, die vom ontologischen Standpunkt aus betrachtet besonders detailliert ausgearbeitet ist, hat Roman Ingarden formuliert. Auch Ingardens Theorie ist daher Gegenstand einer oft geäußerten Kritik. Man behauptet, dass alles, was intentionale Gegenstände leisten, auch (...)
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  42. Richard M. Cobb-Stevens (1998). James and Husserl: Time-Consciousness and the Intentionality of Presence and Absence. In Dan Zahavi (ed.), Self-Awareness, Temporality, and Alterity. Dordrecht: Kluwer.
  43. Francisco Conde (2007). Derrida contra Husserl: la crítica de la voz y el fenómeno a la teoría del signo de la primera investigación lógica de Husserl. Investigaciones Fenomenológicas 5:153-207.
    In this article the author tries to deconstruct the critic against Husserl´s analysis of the signs in the first logical investigation as it is exposed in Derridas ´s work Speech and Phenomena . Derrida’s main critic is that the husserlian distinction between two kinds of signs – expressions and indications- is unjustified and artificial. He also rejects the husserlian topic that sustains the ideality of significations and misinterprets the concept of meaning by understanding it as “the intention to say something”. (...)
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  44. Steven G. Crowell (2008). Phenomenological Immanence, Normativity, and Semantic Externalism. Synthese 160 (3):335 - 354.
    This paper argues that transcendental phenomenology (here represented by Edmund Husserl) can accommodate the main thesis of semantic externalism, namely, that intentional content is not simply a matter of what is ‘in the head,’ but depends on how the world is. I first introduce the semantic problem as an issue of how linguistic tokens or mental states can have ‘content’—that is, how they can set up conditions of satisfaction or be responsive to norms such that they can succeed or fail (...)
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  45. Steven Galt Crowell (1981). Truth and Reflection: The Development of Transcendental Logic in Lask, Husserl, and Heidegger. Dissertation, Yale University
    The claim to truth has been common to both positive science and philosophy. But at present there is no consensus concerning what this claim to truth can mean for philosophical inquiry. Can a given philosophical position be regarded as true or false? Is it still possible to say that philosophical inquiry aims at truth at all? I argue that philosophy must be seen as oriented toward the disclosure of truth if it is to retain that critical dimension in which alone (...)
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  46. Robert D. Cumming (1983). Edmund Husserl, "Phantasie, Bildbewusstsein, Erinnerung". [REVIEW] Man and World 16 (1):67.
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  47. Dan Dahlstrom (2007). The Intentionality of Passive Experience: Husserl and A Contemporary Debate. New Yearbook for Phenomenology and Phenomenological Philosophy 7:25-42.
  48. Rosemary Rizzo Patrón de Lerner (2002). Génesis de Las Investigaciones Lógicas de Husserl: Una Obra de Irrupción. Signos Filosóficos 7:221-244.
    The intentionality is a key concept in Husserl’s phenomenology, by means of which comes out to the light the proverbial tension between the modern tradition and the ‘thing self’. Conscious of the risk of reexaminating a topic that it has already been object of innumerables interpretations, the au..
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  49. Janet Donohoe (2009). Where Were You When ... ?: On the Relationship Between Individual Memory and Collective Memory. Philosophy in the Contemporary World 16 (1):105-113.
    This paper argues that private, individual memory is often only made possible through a collectivelhistorical memory that makes itself felt at a most fundamental level of place. It draws upon Husserl's concept of the lifeworld in opposition to Ricoeur's notion of narrative identity. I show that in focusing on narrative, Ricoeur fails to recognize the ways in which the very constitution of the world, of places, becomes the avenue of support for narratives, intersubjectivity, and collective memory. The analysis makes explicit (...)
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  50. Hubert Dreyfus (1993). Heidegger's Critique of the Husserl/Searle Account of Intentionality. Social Research 60:17-38.
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