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  1. Jesús Adrian (2004). Hermenevtika in tvorba pojmov Hermeneutics and Creation of Concepts. Phainomena 49.
    Prispevek raziskuje specifično funkcijo, ki jo mlademu Heideggru mora izpolnjevati hermenevtika faktičnega življenja. Najprej sledimo tistim avtorjem, ki so po Heideggrovem mnenju vzeli resno fenomen življenja. Nato opisujemo metodološko problematiko, ki vsebuje konkretni dostop do orginarne življenjske sfere. Nato preidemo na poglavitne razlike med Husserlovo refleksivno fenomenologijo in Heideggrovo hermenevtično fenomenologijo. Na koncu pokažemo nalogo formalno-naznačujoče hermenevtike s katerim je tesno povezana pojmovna artikulacijo poglavitni ontoloških struktur človeške tubiti.The present article tackles the specific function that the young Heidegger assigns a (...)
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  2. 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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  3. Angela Ales Bello (1987). What Is Truth According to Husserl's Life-World. Analecta Husserliana 22:385.
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  4. Charles Bonner (1995). Crisis and Responsibility: Environment, Lifeworld and the Elemental. Dissertation, Boston University
    This dissertation lays out the groundwork for a phenomenological approach to environmental ethics. Beginning with Edmund Husserl's transcendental critique of scientific objectivism and culminating in the metaphysical ethics of Emmanuel Levinas, my analysis makes successive "reductions" of the objective scientific account of the global environmental crisis. I place the value-neutral data of the positive sciences within the context of the experiential realm of the Lebenswelt, which is both related to subjectivity's essential corporeality, and ultimately inscribed in the primordial and ethically (...)
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  5. Michael A. Brees (1992). The Promise of Existential Phenomenology for Theology: The Husserlian Concept of the Life-World and Theological Method. Dissertation, Duquesne University
    This dissertation demonstrates that the life-world, as understood within existential phenomenology, will prove fruitful for theological method. Reading Edmund Husserl's The Crisis of European Sciences and Transcendental Phenomenology in light of and with the help of Maurice Merleau-Ponty, I introduce phenomenology as "seeing" and as "radical," and develop an understanding of consciousness in terms of intentionality, correlativity and constitution. This sets the stage for presenting an understanding of the life-world, followed by a discussion of the epoche. I then explore how (...)
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  6. Guido Caniglia (2006). La matematizzazione dei plena. Un esempio di analisi fenomenologica. Annali Del Dipartimento di Filosofia 12:119-144.
    Plena are the characteristic properties of material thing, of the thing we perceive in our daily experience. According to Husserl, the attempt to explain their features into the language of Physics is the core of the modern science of nature. Colours and smells are not directly reducible to geometrical forms and algebraic functions. In order to explain natural processes using mathematical terms, scientists need to find out how it is possible to measure them. Galileo claims that the world is made (...)
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  7. 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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  8. 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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  9. 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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  10. 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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  11. 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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  12. Ivan Chvatik (2010). Fenomenología del sentido de la vida humana en los últimos ensayos de Jan Patočka. Investigaciones Fenomenológicas 7:11-33.
    Jan Patočka , filósofo checo de renombre mundial, escribió su tesis de habilitación con E. Husserl en Friburgo, lugar en donde también se familiarizó con la obra de M. Heidegger. En su propia obra, Patočka trató de resolver el conflicto filosófico entre sus diferentes conceptos de fenomenología. El intento de añadir una dimensión histórica a la noción de Lebenswelt y al concepto de fenomenología como tal le llevó finalmente a formular una filosofía de la historia fenomenológica. En su último artículo, (...)
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  13. 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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  14. 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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  15. 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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  16. 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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  17. 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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  18. Ferdinand Felmann (2003). Kriza evropskega sveta življenja Crisis of European Lifeworld. Phainomena 45.
    »Svet življenja« je geslo, v okrožju katerega je fenomenologija Edmunda Husserla, ki je bila v 20-ih letih komajda opažena, dospela do svojega poznega in nepričakovanega slovesa. Vtis imam, da ta tema vse do danes ni izgubila svoje aktualnosti. Pojem »svet življenja« tako slej kot prej označuje osrednji problem, s katerim se konfrontira filozofska refleksija. Vendar se sedanja življenjskosvetna problematika ne prekriva s teoretskimi vpraševanji, zaradi katerih je vzvratna pot k svetu življenja postala zanimiva za Husserla. Danes nam namreč skrbi ne (...)
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  19. Carl Friedrich Gethmann (1991). Lebenswelt Und Wissenschaft Studien Zum Verhältnis von Phänomenologie Und Wissenschaftstheorie.
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  20. 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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  21. 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.
  22. 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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  23. 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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  24. Alexander E. Hooke (1983). Masters and Slaves: Studies in a Theory of Intersubjectivity. Dissertation, University of Missouri - Columbia
    Kings have their subjects, whose service and very lives are placed under the hand of an unquestioned sovereign. Knowledge has its subject matter, items which find themselves under the unrelenting gaze of an ambitious learner who examines, experiments with, and penetrates the object. When we talk of a prey subject to the beast or a drunkard subject to the potency of alcohol, we suggest that something is directly dependent--as a kind of subjection--upon a greater or unpredictable force. ;In spite of (...)
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  25. 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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  26. 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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  27. Cary Talmage Isley (1996). Intentionality, Experience, and the Lifeworld: Phenomenological Presupposition and the Challenge of Contemporary Scientism. Dissertation, Emory University
    In this study, I examine the relationship between "the real" as understood by the positive sciences and as it is experienced and thought about in commonsensical life . ;Husserl argues that the lifeworld is a presupposition of the achievements of the positive sciences. I show that Husserl provides three different kinds of arguments, and that only one of them is a likely candidate for functioning as a potential antidote to a scientistic agenda. I define this agenda in terms of recent (...)
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  28. John Ervin Jalbert (1982). 'Geisteswissenschaften' and Phenomenology: The Way From the Human Sciences to Transcendental Phenomenology. Dissertation, Duquesne University
    The present study seeks to demonstrate that a shift of emphasis occurs in the development of Edmund Husserl's thought such that an increasingly positive role is assigned to the human sciences. In Philosophy as Rigorous Science, the human sciences, at least at first glance, are viewed primarily as obstacles to the formation of a rigorous scientific philosophy; whereas in the Crisis, Husserl's tacit argument is that the human sciences, if properly conceived and executed, serve to mediate between and effect the (...)
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  29. 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.
  30. Andrina Komel (xxx). »prevrat Kopernikanskega Nauka« Pri Edmundu Husserlu“the Upturn Of Copernican Doctrine” In Edmund Husserl. Phainomena 51 (xxx):xxx.
    V prispevku se najprej zadržim ob problematiki zadobitve »naravnega sveta« v fenomenologiji, ki privede do soočenja s kopernikanskim obratom v filozofiji in vzpodbudi t.i. drugi kopernikanski obrat. Osrednjo pozornost posvečam Husserlovemu tekstu z arhivsko oznako D 17/1 –22, ki je naslovljen »Temelje raziskave o fenomenološkem izvoru prostorskosti narave«. Husserl pa je na rob pripisal: „Prevrat kopernikanskega nauka v običajni svetnonazorski interpretaticiji. Pra-barka Zemlja se ne giblje“. Tekst je bil objavljen leta 1940 v ZDA in ga navaja tudi Merleu Ponty v (...)
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  31. 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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  32. 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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  33. 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.
  34. Sebastian Luft (2005). Faktizität und Geschichtlichkeit als Konstituentien der Lebenswelt in Husserls Spätphilosophie. Phänomenologische Forschungen.
    In this paper I shall present two elements of Husserl’s theory of the life-world, facticity and historicity, which are of exemplary importance for his late phenomenology as a whole. I compare these two notions to two axes upon which Husserl’s phenomenology of the life-world becomes inscribed. Reconsidering and reconstructing Husserl’s late thought under this viewpoint sheds new light on a notoriously enigmatic problem, i.e., the concept of the transcendental and its relation to the „mundane“ – to the world as constituted (...)
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  35. 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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  36. 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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  37. Michael Ford Mcduffie (1992). World and Life-World: A Study in Husserl's Phenomenology. Dissertation, Yale University
    In everyday life, we find ourselves in the midst of an already meaningful world; "world" is taken for granted as the total domain of objective being in which we as human beings are situated, and to which the whole of our experience is directed. In ordinary experience, our awareness of the world as such goes largely unquestioned; for philosophical reflection, however, this mundane grasp of "world" invites analysis. If the meaning of "world" is "clear" in daily life, then it is (...)
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  38. 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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  39. 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.
  40. 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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  41. 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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  42. Edward Moser (2000). The Problem of the Lifeworld in Husserl's "Crisis". Dissertation, Duquesne University
    The importance of Edmund Husserl's concept of the lifeworld, especially as it appears in The Crisis of European Sciences and Transcendental Phenomenology, is widely acknowledged. Yet there is also wide agreement among Husserl scholars that his treatment of the lifeworld is marred by deep faults. When you find and tap these faults Husserl's presentation of the lifeworld falls to pieces, thereby revealing distinct, incommensurable concepts. The main thrust of my dissertation is to challenge this commonly held opinion. Limiting my analysis (...)
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  43. Günther Neumann (2001). Galilei und der Geist der Neuzeit: Husserls Rekonstruktion der Galileischen Naturwissenschaft in der Krisis-Schrift. Phänomenologische Forschungen.
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  44. Ernst Orth (1993). Lebenswelt als unvermeidliche Illusion? Husserls Lebensweltbegriff und seine kulturpolitischen Weiterungen. Protosociology 5.
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  45. in-Cheol Park (ed.) (2001). Die Wissenschaft von der Lebenswelt: Zur Methodik von Husserls Später Phänomenologie. Rodopi.
    Inhaltsverzeichnis: Einleitung. I Husserls Verständnis von Philosophie und Wissenschaft und die Kritik der neuzeitlichen Naturwissenschaft. 1 Die Phänomenologie als Wiederaufnahme der antiken Idee von der Philosophie. 2 Objektivismus und natürliche Einstellung. 3 Kritik der neuzeitlichen Naturwissenschaft. II Phänomenologische Wissenschaftlichkeit und Wissenschaft von der Lebenswelt. 1 Idee und Aufgabe einer phänomenologischen Wissenschaft von der Lebenswelt. 2 Phänomenologische Wissenschaftlichkeit und Methode. 3 Normalität als Grundlage phänomenologischer Wissenschaftlichkeit. III Die Systematik der Wissenschaft von der Lebenswelt und die transzendentale Phänomenologie. 1 Die Bedeutung der (...)
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  46. 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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  47. 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.
  48. 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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  49. 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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  50. Patrick Roney (2013). The Outside of Phenomenology: Jean-Luc Nancy on World and Sense. South African Journal of Philosophy 32 (4):339-347.
    In this essay, I examine Jean-Luc Nancy’s notion of the sense of the world in relation to the phenomenological investigation of the life-world in Husserl and the worldhood of the world in Heidegger. My aim is to address the reasons why Nancy stresses the need for a different thinking that goes beyond the phenomenological gesture in order to approach the sense of the world. What is at stake in this other gesture is the overcoming of the way in which phenomenology (...)
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