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  1. Ramsey Affifi (forthcoming). Generativity in Biology. Phenomenology and the Cognitive Sciences:1-14.
    The behavior of an organism, according to Merleau-Ponty, lays out a milieu through which significant phenomena of varying degrees of optimality elicit adjustment. This leads to the dialectical co-emergence of milieu and aptitude that is both the product and the condition of life. What is present as a norm soliciting optimization is species-specific, but it also depends on the needs of the organism and its prior experience. Although a rich entry point into biological phenomenology, Merleau-Ponty’s work does not adequately describe (...)
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  2. Jeffner Allen (1978). Husserl's Overcoming of the Problem of Intersubjectivity. The Modern Schoolman 55 (3):261-271.
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  3. Kristana Arp (1990). Intentionality and the Public World: Husserl's Treatment of Objectivity in the Cartesian Meditations. [REVIEW] Husserl Studies 7 (2):89-101.
  4. Christiane Bailey (2013). Le partage du monde: Husserl et la constitution des animaux comme "autres moi". Chiasmi International: Trilingual Studies Concerning Merleau-Ponty’s Thought 15:219-250.
    Alors que les phénoménologues prétendent avoir dépassé le solipsisme, la plupart n’ont en fait que repousser les frontières de l’intersubjectivité des individus humains aux individus des autres espèces. Pourtant, Husserl reconnaît l’existence d’une intersubjectivité interspécifique, c’est-à-dire d’une intersubjectivité dépassant les limites de l’espèce. Il va même jusqu’à affirmer qu’on comprend parfois mieux un animal familier qu’un humain étranger. Toutefois, même s’il admet que plusieurs animaux sont capables d’une vie de conscience subjective et qu’ils vivent dans un monde de sens partagé, (...)
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  5. Edward G. Ballard (1962). Husserl's Philosophy of Intersubjectivity in Relation to His Rational Ideal. Tulane Studies in Philosophy 11:3-38.
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  6. Michael Barber (2013). Alfred Schutz and the Problem of Empathy. In Lester Embree & Thomas Nenon (eds.), Husserl’s Ideen. Springer. 313--326.
  7. Michael D. Barber (2012). The Cartesian Residue in Intersubjectivity and Child Development. Schutzian Research 4:91-110.
    This paper argues that Husserl’s account of adult recognition of another allows for immediate, noninferential, analogical access to the other, though onedoes not experience the other’s experience as s/he does. The passive-associative processes at work in adult recognition of another make possible infant syncretic sociability and play a role in constituting the infant’s self prior to reflection. The reflective perspective of the psychologist and philosopher discovers that such infant experiences, though at first seeming indistinguishable from their parents’ experience, belong to (...)
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  8. Ondrej Beran (2006). Wittgenstein, Husserl, and Heidegger-the Intersubjectivity of Sense. Filosoficky Casopis 54 (4):523-559.
  9. W. Bergmann & G. Hoffmann (1989). The Other as Future and Present-Interpreting the Experience of Another Personality in Temporal Concepts According to Levinas and Husserl. Husserl Studies 6 (2):155-175.
  10. Bettina Bergo (2009). Review of Søren Overgaard, Wittgenstein and Other Minds: Rethinking Subjectivity and Intersubjectivity with Wittgenstein, Levinas, and Husserl. [REVIEW] Notre Dame Philosophical Reviews 2009 (3).
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  11. Christian Beyer (2006). Mentale Simulation Und Radikale Interpretation. Grazer Philosophische Studien 70 (1):25-45.
    The notion of empathy has more recently seen a considerable revival—notably (first) in connection with Quine's empathy model of radical interpretation, in contrast to which Davidson has developed his triangulation model, and (secondly) in the context of the debate between simulation theory vs. theory theory about propositional attitude ascription. So far, these debates have been carried on fairly independently of each other. This paper is an attempt to utilize the interpretation-theoretical discussion in order to argue for a moderate version of (...)
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  12. I. A. Bianchi (1999). Solipsism, Empathy, Otherness: On Husserl's Overcoming of the" Closure" of the I, to Otherness as a Guarantee of an" Aperture" to the World. Analecta Husserliana 60:277-294.
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  13. Matteo Bianchin (2003). Reciprocity, Individuals and Community: Remarks on Phenomenology, Social Theory and Politics. Philosophy and Social Criticism 29 (6):631-654.
    The contribution of Husserl's phenomenology to the foundations of social and political theory can be appraised at both the methodological and the normative level. First, it makes intersubjective interaction central to the constitution of social reality. Second, it stresses reciprocity as a constitutive feature of intersubjectivity. In this context, individuals can be seen to be both ‘constituting’ and ‘constituted by’ their participation in communities, under a constraint of mutual recognition as intentional agents. This view is in no way atomistic, as (...)
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  14. Matteo Bianchin (2002). Intentionalität und Interpretation Auffassung, Auslegung und Interpretation in der Phänomenologie Husserls. Studia Phaenomenologica 2 (3-4):45-63.
  15. Bertrand Bouckaert (2001). Le problème de l'altérité dans les «Recherches logiques» de Edmund Husserl. Revue Philosophique De Louvain 99 (4):630-651.
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  16. Matt Bower (2014). Husserl’s Motivation and Method for Phenomenological Reconstruction. Continental Philosophy Review 47 (2):135-152.
    In this paper I piece present an account of Husserl’s approach to the phenomenological reconstruction of consciousness’ immemorial past, a problem, I suggest, that is quite pertinent for defenders of Lockean psychological continuity views of personal identity. To begin, I sketch the background of the problem facing the very project of a genetic phenomenology, within which the reconstructive analysis is situated. While the young Husserl took genetic matters to be irrelevant to the main task of phenomenology, he would later come (...)
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  17. 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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  18. Adina Bozga (2002). Husserl and Transcendental Intersubjectivity. A Response to the Linguistic-Pragmatic Critique. Studia Phaenomenologica 2 (3-4):191-196.
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  19. Adina Bozga, Delia Popa, Mihail Neamtu, Daniela Palasan, Horatiu Crisan, Ligia Beltechi, Roxana Albu, Ciprian Tiprigan & Radu M. Oancea (2002). Adina Bozga: Dan Zahavi, Husserl and Transcendental Intersubjectivity. A Response to the Linguistic Pragmatic Critique. Studia Phaenomenologica 2 (3):191-243.
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  20. Bruce Bradfield (2007). Examining the Lived World: The Place of Phenomenology in Psychiatry and Clinical Psychology. Indo-Pacific Journal of Phenomenology 7 (1).
    This paper aims to explore the validity of phenomenology in the psychiatric setting. The phenomenological method - as a mode of research, a method of engagement between self and other, and a framework for approaching what it means to know - has found a legitimate home in therapeutic practice. Over the last century, phenomenology, as a philosophical endeavour and research method, has influenced a wide range of disciplines, including psychiatry. Phenomenology has enabled an enrichment of such practice through deepening the (...)
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  21. 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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  22. J. Bukowski (1989). An Attempt to Reconcile Intersubjectivity with Transcendental Idealism in Edmund Husserl's Works in Man Within His Life-World. Contributions to Phenomenology by Scholars From East-Central Europe. Analecta Husserliana 27:193-208.
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  23. Robert Burch (1985). Michael Theunissen, The Other: Studies in the Social Ontology of Husserl, Heidegger, Sartre and Buber Reviewed By. Philosophy in Review 5 (6):271-273.
  24. 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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  25. Peter J. Carrington (1979). Schutz on Transcendental Intersubjectivity in Husserl. Human Studies 2 (1):95 - 110.
    In his paper on transcendental intersubjectivity in Husserl, which refers mainly to the Fifth Cartesian Meditation, Schutz (1966a) marks out four stages in Husserl's argument and finds what are for him insurmountable problems in each stage. These stages are: (1) isolation of the primordial world of one's peculiar ownness by means of a further epoche; (2) apperception of the other via pairing; (3) constitution of objective, intersubjective Nature; (4) constitution of higher forms of community. Because of the problems Schutz encounters (...)
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  26. Arkadiusz Chrudzimski (2005). Intentionalität, Zeitbewusstsein Und Intersubjektivität. Studien Zur Phänomenologie von Brentano Bis Ingarden. Ontos.
    Studien zur Phänomenologie von Brentano bis Ingarden Arkadiusz Chrudzimski. Husserl, Edmund 1908. Vorlesungen über Bedeutungslehre. Sommersemester I 908 (Husserliana XXVI, hrsg. von U. Panzer), Dordrecht/Boston/Lancaster 1987 ...
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  27. Arkadiusz Chrudzimski (1999). Die Stellung der Theorie der Intersubjektivität im System der Husserlschen transzendentalen Phänomenologie. Conceptus 32 (80):99-138.
    Die Theorie der Intersubjektivität bildet einen der zentralen Punkte des Husserlschen Systems. Im Rahmen der konsequenten Epistemisierung des Wahrheitsbegriffs, die Husserl von Brentano übernommen hat, wird die objektive Realität mittels des Begriffs der intersubjektiven epistemischen Begründung definiert. Die Konstitution der intersubjektiven Gemeinschaft bildet demgemäß die unentbehrliche Vorbedingung für die Konstitution der intersubjektiven Welt. Wir zeigen, daß die Husserlsche Theorie nicht einwandfrei funktioniert. Es ist vor allem das Zusammenspiel des Begriffsempirismus mit dem epistemologischen Fundamentalismus, das das Scheitern seiner Version der Analogieschluß-Theorie (...)
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  28. 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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  29. Vincenzo Costa (2001). Dan Zahavi, Husserl Und Die Transzendentale Intersubjektivität. Eine Antwort Auf Die Sprachpragmatische Kritik. Husserl Studies 17 (2):149-153.
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  30. Steven Galt Crowell (1999). The Project of Ultimate Grounding and the Appeal to Intersubjectivity in Recent Transcendental Philosophy. International Journal of Philosophical Studies 7 (1):31 – 54.
    Transcendental philosophy has traditionally sought to provide non-contingent grounds for (a 'rational' account of) certain aspects of cognitive, moral, and social life. Further, it has made a claim to being 'ultimately' grounded in the sense that its account of experience should provide a non-dogmatic account of its own possibility. Most current approaches to transcendental philosophy seek to do justice to these twin aspects of the project by making an 'intersubjective turn', taking the structure of dialogue or social practice rather than (...)
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  31. Mark Anthony Dacela, (Inter) Subjective-Situated Moral Ought: Zahavi’s Reconstruction of Husserl’s Metaphysics of Intersubjectivity and its Ethical Implications.
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  32. Natalie Depraz (2001). The Husserlian Theory of Intersubjectivity as Alterology. Emergent Theories and Wisdom Traditions in the Light of Genetic Phenomenology. Journal of Consciousness Studies 8 (5-7):5-7.
  33. Natalie Depraz (1995). Phenomenological Reduction and the Political. Husserl Studies 12 (1):1-17.
    How can phenomenology describe an object as "the political"? The article endeavours to show how it is possible to apprehend such a theme from a _transcendental perspective. After going through the methodic difficulties of the Cartesian way, which involves an egology intersubjectively extended to the monadology, the essay analyzes the non-Cartesian ways. Indeed, both of them pave the way for a political based on a plural structure. The way through the life-world as well as the way through psychology succeed in (...)
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  34. Janet Donohoe (2009). Where Were You When ... ? 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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  35. 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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  36. John J. Drummond (2012). 5 Imagination and Appresentation, Sympathy and Empathy in Smith And. In Christel Fricke & Dagfinn Føllesdal (eds.), Intersubjectivity and Objectivity in Adam Smith and Edmund Husserl. Ontos Verlag. 8--117.
  37. John J. Drummond (2010). The "Spiritual" World: The Personal, the Social, and the Communal. In Thomas Nenon & Lester Embree (eds.), Issues in Husserl's II (Contributions to Phenomenology). 237--254.
  38. John J. Drummond (2005). Self, Other, and Moral Obligation. Philosophy Today 49 (Supplement):39-47.
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  39. G. Ferraro (1985). The Theme of Death and Intersubjectivity in 2 Unpublished Manuscripts of Husserl. Filosofia 36 (2):167-184.
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  40. Eugen Fink (2010). Comments by Eugen Fink on Alfred Schutz's Essay, “The Problem of Transcendental Intersubjectivity in Husserl”. [REVIEW] Schutzian Research 2:44-51.
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  41. Samuel Fleischacker (2012). Sympathy in Hume and Smith: A Contrast, Critique, and Reconstruction.”. In Christel Fricke & Dagfinn Føllesdal (eds.), Intersubjectivity and Objectivity in Adam Smith and Edmund Husserl. Ontos Verlag. 273--311.
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  42. 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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  43. Wolfram Frietsch (2009). Intersubjektivität Und Macht: Eine Phänomenologische Untersuchung, Basierend Auf Edmund Husserls "Die Krisis der Europäischen Wissenschaften Und Die Transzendentale Phänomenologie", Bezogen Auf Magische Diskursfelder Im Umkreis der Ethnologie Als Raum "Wilden Denkens" in der Kultur. Scientia Nova, Verlag Neue Wissenschaft.
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  44. Colin B. Grant (2010). Intersubjetividade: Necessidade Social ou Impossibilidade Cognitiva? Uma Contribuição ao Debate entre Habermas e Luhmann. Princípios 4 (5):05-27.
    In this essay I set out to problematize the concepts of intersubjectivity and interaction in the theories of Germany's two foremost social philosophers: Jiirgen Habermas and Niklas Luhmann. To do so, I shall briefly reconstruct Husserl's phenomenological concept of intersubjectivity and its relationship with rational horizons and lifeworlds. I shall then demonstrate the importance of Husserl's thought in the theory of (rational) communicative action in Habermas. The third section deals with the radical rethinking of the subject (and hence intersubjectivity) in (...)
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  45. Aron Gurwitsch (1979). Human Encounters in the Social World. Duquesne University Press.
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  46. Harrison Hall (1979). Intersubjective Phenomenology and Husserl's Cartesianism. Man and World 12 (1):13-20.
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  47. K. Haney (2002). The Role of Intersubjectivity and Empathy in Husserl's Foundational Project. Analecta Husserliana 80:146-157.
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  48. Brian Harding (2005). Epoché, the Transcendental Ego, and Intersubjectivity in Husserl's Phenomenology. Journal of Philosophical Research 30:141-156.
    This essay is concerned with defending Husserl against the criticism that he is insuffi ciently attentive to intersubjectivity. It has two moments; the fi rst articulates what I take to be a general version of the critique and then turns to a discussion of a version derived from Wittgenstein’s private language argument and the ensuing debate regarding this critique between Suzanne Cunningham and Peter Hutcheson. This discussion concludes by noting a general agreement betweenthe two participants that Husserl’s ego is not (...)
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  49. James G. Hart (1992). The Entelechy and Authenticity of Objective Spirit: Reflections on Husserliana XXVII. [REVIEW] Husserl Studies 9 (2):91-110.
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  50. Fahad Hayavi (2011). Intersubjectivity in Life World of Husserl's Phenomenology. Philosophical Investigations 7 (19):103-135.
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