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  1. 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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  2. M. A. Cecilia (2002). Phenomenology of Life, Integral and Scientific, Fulfilling the Expectations of Husserl's Initial Aspirations and Last Insights: A Global Movement. Analecta Husserliana 80:687-716.
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  3. Pascal Chabot (2002). L'idéalité enchaînée. Husserl et la question des «mondes possibles». Studia Phaenomenologica 4 (1):53-72.
    The aim of this paper is to show how the concept of “possible world”, that Husserl inherits from his study of logics, is capital for the understanding of his phenomenology. This concept is a fine tool that provides him a possibility to articulate the question of the physical and the cultural dimensions of some objects. A cultural object as a book or a painting has in fact two dimensions: a “material” one and a “spiritual” one. The author examines which are (...)
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  4. Kyeong-Seop Choi (2012). Husserl and Deleuze: Edmund Husserl's and Gilles Deleuze's Contribution to Transcendental-Phenomenological" Regional Studies". Idealistic Studies 42 (2-3):265-288.
    It strikes readers as dubious and pointless to compare Husserl and Deleuze straightforwardly on the level of philosophy or history of philosophy, for their thoughts seem to be wide apart or even opposed. Nevertheless, each of their thoughts draws a trajectory of development into one and the same kind of qualitative research, i.e., non-scientific, non-conceptual, fieldwork research trying to grasp the immediately pre-given picture of being . In this paper, I call such a qualitative research transcendental-phenomenological ‘regional studies.’ We might (...)
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  5. Kyeong-Seop Choi (2007). Philosophy as Rigorous Regional Studies: A Parody of E. Husserl's Philosophy as Rigorous Science. Idealistic Studies 37 (3):203-218.
    The present paper traces the trajectory of the development of Husserl’s phenomenology from its incipient eidetic phase over the transcendental to the lifeworld-phenomenological, and ascertains that, in spite of all their complexities, the idea of Zu den Sachen selbst is the very objective of all those ‘phenomenological’investigations. The search after the ‘immediately given’ (Vorgegebenheiten) finally discovers that the concrete cultural life-worlds are the authentically ‘immediatelypre-given’ and all kinds of knowledge and sciences (higher cultural configurations) are nothing but idealizations of those (...)
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  6. Kyong-Seop Choi (2013). Husserl and Deleuze. Idealistic Studies 42 (2/3):265-288.
    It strikes readers as dubious and pointless to compare Husserl and Deleuze straightforwardly on the level of philosophy or history of philosophy, for their thoughts seem to be wide apart or even opposed. Nevertheless, each of their thoughts draws a trajectory of development into one and the same kind of qualitative research, i.e., non-scientific, non-conceptual, fieldwork research trying to grasp the immediately pre-given picture of being . In this paper, I call such a qualitative research transcendental-phenomenological ‘regional studies.’ We might (...)
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  7. Timothy M. Costelloe (1996). Life-World and Intersubjectivity: A Study in the Development of a Phenomenological Sociology. Dissertation, Boston University
    This dissertation examines Edmund Husserl's call for a "science of the life-world." It is argued that the most appropriate response is to develop such a science in specifically sociological terms. This argument is made by exploring particular themes in sociological theory and the philosophy of the social sciences. The dissertation begins by explicating Husserl's aspiration to understand the "life-world" and ends with the fulfillment of this aspiration in a "sociology of the life-world." ;The initial focus is upon Husserl's ambiguous concepts (...)
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  8. Renato Cristin (forthcoming). Process and Consciousness (in Serbo Croation). Filozofska Istrazivanja.
    Der Autor folgt der Hypothese, dass Husserls Denken der Krisis auf den folgenden Bezug gebaut ist: einerseits beeinflusst die Lebenswelt als Fluss die Art der Wissenschaft, die das Subjekt von ihr haben kann, andererseits beansprucht die transzendentale Subjektivitat die Relativierung der ganzen Lebenswelt. Der Fluss und das Bewusstsein werden Metaphern dieses Bezuges, indem sie die Paradoxien des Weltratsels ausdrucken. Aus der Moglichkeit, die Welt als wirkliche Lebenswelt zu denken, erscheint die Phanomenologie der Lebenswelt als eine Umwalzung des Rationalismus zu einem (...)
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  9. 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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  10. 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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  11. J. Claude Evans (2010). Where is the Life-World? In Thomas Nenon & Lester Embree (eds.), Issues in Husserl's II (Contributions to Phenomenology). 57--65.
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  12. Amedeo Giorgi (2011). The Importance of Securing the Psychologically Impalpable: The Vicissitudes of the Perception of Expressiveness. Journal of Phenomenological Psychology 42 (1):26-45.
    Historically, when psychology broke away from a philosophical mode of scholarship it strove to become a natural science. This meant that it largely imitated the concepts and practices of the natural sciences which included the use of abstract terms to designate many of its phenomena with the consequence that psychology is often more abstract and generic than it ought to be. Husserl has emphasized the role of the life-world as the ultimate basis of all knowledge and a serious consideration of (...)
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  13. J. M. García Gómez-Heras (1992). Comprender el mundo. La valencia hermenéutica del binomio Lebenswelt (Husserl) e In-der-Welt-sein (Heidegger). Logos. Anales Del Seminario de Metafísica 34:285.
  14. Fahad Hayavi (2011). Intersubjectivity in Life World of Husserl's Phenomenology. Philosophical Investigations 7 (19):103-135.
    Transcendental Ego is the principle of principles that philosophization of great philosophers such as Husserl has been based upon it. Husserl, too, as a follower of Descartes meditations and philosophy with attemption in intentionality of transcendental ego accepts it as the base of principles of philosophization and declares himself as a New Cartesian. In this study, the author develops an original reading of the Cartesian Meditation. This text, far from giving rise to a “Transcendental solipsism”, leads to a constitution of (...)
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  15. Klaus Held (2003). Husserl's Phenomenology of the Life-World. In Donn Welton (ed.), THE NEW HUSSERL: A Critical Reader. INDIANA University.
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  16. Ruyu Hung & Andrew Stables (2008). Can We Experience Nature in the Lifeworld? An Interrogation of Husserl's Notion of Lifeworld and its Implication for Environmental and Educational Thinking. Indo-Pacific Journal of Phenomenology: Phenomenology and Education: Special Edition 8:1-8.
    Given the tendency for the "lifeworld approach" to be adopted in the domain of environmental theory and education without critical examination of the key concept "lifeworld", this paper attempts to elucidate the ambiguity apparent in Husserl's development of the notion and the implications of this for teaching and learning about nature. The paper consists of three sections. The first section deals with the meaning and limitations of the current lifeworld approach to nature and the implications for environmental and educational thinking. (...)
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  17. Edmund Husserl (2008). Die Lebenswelt: Auslegungen der Vorgegebenen Welt Und Ihrer Konstitution: Texte Aus Dem Nachlass (1916-1937). Springer.
    Die Lebenswelt als personale Welt der Praxis und Welt der endlichen Erkenntnisinteressen. 7. Die Welt als Erwerb.
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  18. Erazim Kohák (1985). Jan Patočka, Edmund Husserl's Philosophy of the Crisis of Science and His Conception of a Phenomenology of the “Life-World”. Husserl Studies 2 (2):129-155.
  19. M. Kule (1989). The Formation of Sense and Creative Experience.(Based on Critical Analysis of Edmund Husserl's Work) in Man Within His Life-World. Contributions to Phenomenology by Scholars From East-Central Europe. [REVIEW] Analecta Husserliana 27:39-57.
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  20. Ludwig Landgrebe, Deborah Chaffin & Donn Welton (1981). The Life-World and the Historicity of Human Existence. Research in Phenomenology 11 (1):111-140.
    The complex of problems suggested by the term life-world pervades contemporary thought, even though such a complex is rarely called by this name [...] Time does not allow us, however, to perform an extensive review of the secondary literature on the 'Crisis'. I will only suggest that a survey of this literature, especially the works of Brand, Merleau-Ponty and Habermas, presents us with a dilemma. It seems that there is a difficulty in Husserl's characterization of the life-world. On the one (...)
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  21. Brian Lightbody (2009). Charting the Future Course for a Truly Humanistic Science: Husserl, the Epoche, and the Life-World. Essays in the Philosophy of Humanism (A Journal of the American Humanist Association) 17 (1):61-71.
  22. Sebastian Luft (2004). Husserl's Theory of the Phenomenological Reduction: Between Life-World and Cartesianism. Research in Phenomenology 34 (1):198-234.
    on points that remain especially crucial, i.e., the concept of the natural attitude, the ways into the reduction (and their systematics), and finally the question of the “meaning of the reduction.” Indeed, in the reading attempted here, this final question leads to two, not necessarily related, focal points: a Cartesian and a Life-world tendency. It is my claim that in following these two paths, Husserl was consistent in pursuing two evident leads in his philosophical enterprise; however, he was at the (...)
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  23. Rudolf A. Makkreel (1982). Husserl, Dilthey and the Relation of the Life-World to History. Research in Phenomenology 12 (1):39-58.
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  24. Christian Möckel (2005). Krisis der Wissenschaftlichen Kultur? Edmund Husserls Forderung nach „Besinnung". Cultura 2 (2):26-39.
    Phenomenological philosophizing is practiced out of a sense of responsibility for contemporary culture, which is experienced as existing in a profoundcrisis. The first part of this contribution contains a systematization of the theory of crisis, a theory developed in many of Husserl's works: the description of the main phenomena of the consciousness of crisis, the explanation of crisis with regard to its causes, and the demands raised in order to overcome the crisis of scientific culture (»reflection«). Husserl's teachings on crisis (...)
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  25. V. Molchanov (1989). Husserl and Heidegger: Phenomenology and Ontology in Man Within His Life-World. Contributions to Phenomenology by Scholars From East-Central Europe. Analecta Husserliana 27:643-670.
  26. V. Monteagudo (2013). "Mundo de la vida" en la filosofía hermenéutica de Hans-Georg Gadamer. Areté. Revista de Filosofía 13 (1):37-57.
    This paper examines the presence of the Husserlian operative concept of the "lifeworld"in Hans-Georg Gadamer's hermeneutic philosophy. It is suggested that, regardless of Gadamer·s criticisms to the method and the foundational project of phenomenology, it is possible to highlight in his interpretation of Husserl's work relevant shared aspects for the clarification of his own position. These are concerned with the struggle against objectivism and its alienating effects against cultural and social praxis, as well as the rehabilitation of a pre-reflective space (...)
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  27. Dermot Moran (2013). From the Natural Attitude to the Life-World. In Lester Embree & Thomas Nenon (eds.), Husserl’s Ideen. Springer. 105--124.
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  28. Joao I. Piedade (2003). Husserl e le scienze. Gregorianum 84 (3):673-695.
    Confronted with the situation of profound crisis in which contemporary European culture finds itself, it is necessary, according to E. Husserl, to reflect upon the origins of this loss of meaning, a loss which is linked to a particular stance of the objective sciences that is utterly disjointed from the life-world. The article represents an attempt to ascertain the fundamental concerns that were present from the beginning of phenomenology in Husserl's thought vis-à-vis the sciences. Beginning with Husserl's initial interest in (...)
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  29. G. Pohlenz (1999). Qualia as Systematic Core of a Metaphysical World Picture-With Reference to Husserl's Lebenswelt Concept. Philosophisches Jahrbuch 106 (1):100-122.
  30. Christian Rhabanus (2002). Helmuth Vetter. 'Krise der Wissenschaften – Wissenschaft der Krisis? Wiener Tagungen Zur Phänomenologie'. [REVIEW] Husserl Studies 18 (1):65-75.
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  31. Jarosław Rolewski (2013). Husserl's Philosophy of Science. Dialogue and Universalism 23 (2):145-160.
    The paper presents Husserl’s conception of the relation between science and the living world (Lebenswelt), i.e. the world of everyday experience and communication. In Husserl view, science, or, more precisely, its basic aprioric structure is founded on the primal, essential core of the living world (a priori) from which it obtains its sense. Science (scientific a priori) modifies, idealizes, and mathematizes the primal aprioric Lebenswelt. Due to those operations scientific theories can represent empirical reality.
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  32. Lucia Ruggerone (2013). Science and Life-World: Husserl, Schutz, Garfinkel. [REVIEW] Human Studies 36 (2):179-197.
    In this article I intend to explore the conception of science as it emerges from the work of Husserl, Schutz, and Garfinkel. By concentrating specifically on the issue of science, I attempt to show that Garfinkel’s views on the relationship between science and the everyday world are much closer to Husserl’s stance than to the Schutzian perspective. To this end, I explore Husserl’s notion of science especially as it emerges in the Crisis of European Sciences, where he describes the failure (...)
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  33. Matheson Russell (2011). On Habermas's Critique of Husserl. Husserl Studies 27 (1):41-62.
    Over four decades, Habermas has put to paper many critical remarks on Husserl’s work as occasion has demanded. These scattered critical engagements nonetheless do add up to a coherent (if contestable) position regarding the project of transcendental phenomenology. This essay provides a comprehensive reconstruction of the arguments Habermas makes and offers a critical assessment of them. With an eye in particular to the theme of intersubjectivity (a theme of fundamental interest to both thinkers), it is argued that Habermas’s arguments do (...)
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  34. John Scanlon (1992). The Manifold Meanings of 'Life World' in Husserl's Crisis. American Catholic Philosophical Quarterly 66 (2):229-239.
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  35. John Scanlon (1989). Rudiger Welter: 'Der Begriff der Lebenswelt: Theorien Vortheoretischer Erfahrungswelt'. [REVIEW] Husserl Studies 6 (3):227.
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  36. Gregor Schiemann (forthcoming). Persistenz der Lebenswelt? Das Verhältnis von Lebenswelt und Wissenschaft in der Moderne. In T. Müller (ed.), Abschied von der Lebenswelt? Alber.
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  37. Gregor Schiemann (2015). Lebensweltliche und physikalische Zeit. In G. Hartung (ed.), Mensch und Zeit. Springer. 207-225.
    Zur Aufklärung der vielschichtigen Beziehungen zwischen Lebenswelt und Physik diskutiere ich die für die beiden Erfahrungsweisen jeweils typischen Konzeptualisierungen von Zeit. Nach einer Einleitung beginne ich mit der Analyse der subjektiven und objektiven lebensweltlichen Zeitformen. Anschließend erörtere ich im dritten Abschnitt das Verhältnis von lebensweltlichen und physikalischen Elementen der Weltzeit. Vier physikalische Zeitverständnisse stelle ich in ihrer Differenz zur lebensweltlichen Auffassung im vierten Abschnitt dar. Historisch hat sich die generelle Tendenz zur Vergrößerung dieser Differenz fortgesetzt, ohne dass schon Instanzen zur (...)
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  38. Gregor Schiemann (2014). One Cognitive Style Among Others. Towards a Phenomenology of the Lifeworld and of Other Experiences. In D. Ginev (ed.), The Multidimensionality of Hermeneutic Phenomenology. Springer. 31--48.
    In his pioneering sociological theory, which makes phenomenological concepts fruitful for the social sciences, Alfred Schütz has laid foundations for a characterization of an manifold of distinct domains of experience. My aim here is to further develop this pluralist theory of experience by buttressing and extending the elements of diversity that it includes, and by eliminating or minimizing lingering imbalances among the domains of experience. After a critical discussion of the criterion-catalogue Schütz develops for the purpose of characterizing different cognitive (...)
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  39. Gregor Schiemann (2009). Realism in Context: The Examples of Lifeworld and Quantum Physics. Human Affairs 19 (2):211-222.
    Lifeworld realism and quantum-physical realism are taken as experience-dependent conceptions of the world that become objects of explicit reflection when confronted with context-external discourses. After a brief sketch of the two contexts of experience—lifeworld and quantum physics—and their realist interpretations, I will discuss the quantum world from the perspective of lifeworld realism. From this perspective, the quantum world—roughly speaking—has to be either unreal or else constitute a different reality. Then, I invert the perspective and examine the lifeworld from the standpoint (...)
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  40. Gregor Schiemann (2008). Phänomenologie der Lebenswelt: Dimensionen nichtwissenschaftlicher Erfahrung. In C. F. Gethmann (ed.), Kolloquiumsbeiträge des XXI. Deutschen Kongresses für Philosophie in Essen 2008.
    In der Nachfolge von Edmund Husserl ist die These von der Eigenständigkeit der lebensweltlichen Erfahrung als Voraussetzung für die phänomenologische Begründung der Wissenschaft von Interesse. Dieses Interesse sieht sich allerdings der Gefahr ausgesetzt, den nichtwissenschaftlichen Charakter lebensweltlicher Erfahrung nur unter einem eingeschränkten Blickwinkel, der durch die Vorgaben des auf wissenschaftliche Erkenntnis abzielenden Begründungsvorhabens bestimmt ist, zu untersuchen. Um dieser Engführung zu entgehen, möchte unser Kolloquium die Frage der Wissenschaftsbegründung, soweit es geht, ausklammern. Die Spezifität der lebensweltlichen Erfahrung soll auch in (...)
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  41. Gregor Schiemann (2007). Ein Erkenntnisstil neben anderen. Zur Phänomenologie lebensweltlicher und nicht lebensweltlicher Erfahrung. In D. Ginev (ed.), Aspekte der phänomenologischen Theorie der Wissenschaft. Königshausen und Neumann.
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  42. Gregor Schiemann (2006). Zweierlei Raum. Über die Differenz von lebensweltlichen und physikalischen Vorstellungen. In E. Uhl & M. Ott (eds.), Denken des Raums in Zeiten der Globalisierung. LIT Verlag.
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  43. Barry Smith (2015). Values in Contexts: An Ontological Theory. In G. John M. Abbarno (ed.), Inherent and Instrumental Values. Excursions in Value Inquiry. University Press of America. 17-29.
    Values exist not in isolation, but in complex wholes. Values are what they are because of the complex wholes in which they are situated. To do justice to this thesis will require a holistic ontology, a theory according to which many types of entities exist only as inseparable parts or moments of wider contexts or environments. An ontological theory of environments -- with roots in Gestalt psychology and the ecological psychology of J. J. Gibson and Roger Barker, and which is (...)
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  44. Barry Smith (2001). Husserlian Ecology. Human Ontology (Kyoto) 7:9-24.
    If mind is a creature of adaptation, then our standard theories of intentionality and of mental representation are in need of considerable revision. For such theories, deriving under Cartesian inspiration from the work of Brentano, Husserl and their followers, are context-free. They conceive the subject of mental experience in isolation from any surrounding physico-biological environment. Husserl sought in his later writings to find room for the surrounding world of human practical experience, and a similar expansion of concerns can be detected (...)
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  45. Barry Smith (1995). Common Sense. In Barry Smith & David Woodruff Smith (eds.), The Cambridge Companion to Husserl. New York: Cambridge University Press. 394.
    Can there be a theory-free experience? And what would be the object of such an experience. Drawing on ideas set out by Husserl in the “Crisis” and in the second book of his “Ideas”, the paper presents answers to these questions in such a way as to provide a systematic survey of the content and ontology of common sense. In the second part of the paper Husserl’s ideas on the relationship between the common-sense world (what he called the ‘life-world’) and (...)
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  46. Barry Smith & Roberto Casati (1994). Naive Physics. Philosophical Psychology 7 (2):227 – 247.
    The project of a 'naive physics' has been the subject of attention in recent years above all in the artificial intelligence field, in connection with work on common-sense reasoning, perceptual representation and robotics. The idea of a theory of the common-sense world is however much older than this, having its roots not least in the work of phenomenologists and Gestalt psychologists such as K hler, Husserl, Schapp and Gibson. This paper seeks to show how contemporary naive physicists can profit from (...)
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  47. Rochus Sowa (2010). Husserls idee einer nicht-empirischen wissenschaft Von der lebenswelt. Husserl Studies 26 (1):49-66.
    Commonly overlooked in the commentaries on Husserl’s conception of the lifeworld is the fact that Husserl conceived his science of the lifeworld as a two-stage science with an empirical as well as a non-empirical (eidetic) stage. At the lower stage, it deals with our factical lifeworld and aims at general propositions about the very world we live in. At the higher stage, i.e., the primary stage for Husserl, it aims at general propositions about the lifeworld as such but not about (...)
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  48. Ilja Srubar (1998). Phenomenological Analysis and its Contemporary Significance. Human Studies 21 (2):121-139.
    Can a phenomenologically-founded sociology contribute to the understanding of social change? By reference to the structure of the lifeworld as it has been analyzed by Husserl and Schutz, I argue that human action is formed by temporal, spatial, and social dimensions. These are objectified by a social semantics through which they gain their intersubjective cultural shape. From this perspective, I investigate changes in the temporal, spatial, and social dimensions of this semantics, as they occur in the present transformation of post-socialist (...)
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  49. Toru Tani (1986). Life and the Life-World. Husserl Studies 3 (1):57-78.
    This paper will deal with the relationship between 'life' (Leben) and the 'life-world' (Lebenswelt) 1 as we find these concepts in the writings of Husserl's last years. The emphasis will be upon elucidating this relation- ship from the transcendental point of view. It is well known that Husserl initially introduced the concept of the life-world into his philosophy in connection with the problem of founding the sciences: accordingly, most studies up to date have dealt with the concept within this context (...)
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  50. Earl Taylor (1978). Lebenswelt and Lebensformen: Husserl and Wittgenstein on the Goal and Method of Philosophy. [REVIEW] Human Studies 1 (1):184 - 200.
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