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  1. Rudolf Allers (1959). The Subjective and the Objective. Review of Metaphysics 12 (4):503 - 520.
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  2. L. Alweiss (2010). Thinking About Non-Existence. In Carlo Ierna, Hanne Jaccobs & Filip Mattens (eds.), PHILOSOPHY PHENOMENOLOGY SCIENCES. Springer 695--721.
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  3. Karl Ameriks (1977). Husserl's Realism. Philosophical Review 86 (4):498-519.
  4. John Bruno Barasinski (1992). A Metaphysical Experience of the Absolute: A Study of a Theistic Experience in the Light of Edmund Husserl's Phenomenological Method. Dissertation, Depaul University
    The Absolute in Husserl's phenomenology. In this first part I review Husserl's phenomenology and his concept of Absolute as well as the role this concept played in his philosophical thought. I also present the rationale for my choice of Husserl's phenomenological method as a tool for this research. ;The Absolute as experienced through natural knowledge. Having evaluated Husserl's stand on the notion of the Absolute as well as its importance in his thought, I distance myself from his philosophical thought retaining (...)
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  5. Jean-Hugues Barthélémy (2004). Husserl et l'autotranscendance du sens. Revue Philosophique de la France Et de l'Etranger 194 (2):181-197.
    Loin d'être une « égologie cartésienne » ou un « apriorisme kantien », la phénoménologie husserlienne se veut, d'un bout à l'autre de l'œuvre, une subversion des alternatives classiques dont relèvent selon elle Descartes et Kant et par lesquelles se définit la métaphysique au sens large. S'il est vrai que Husserl revendique un « idéalisme transcendantal », c'est en approfondissant la réfutation kantienne de l'idéalisme, et cela en un geste qui, par le biais de l'intentionnalité comme autotranscendance subvertissant (...)
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  6. R. F. Beerling (1967). Husserl, de geschiedenis en het absolute. Tijdschrift Voor Filosofie 29 (2):353 - 395.
    Es wird versucht nachzuweisen wiesehr Husserl neben der immer erneuten Übung der Phänomenologie als ein Instrument genauester philosophischer Analyse immer mit metaphysischen Fragen „alten Stils” beschäftigt gewesen ist : Ursprung der Welt, Existenz Gottes, Möglichkeit und Sinn der Geschichte, Unsterblichkeit. Solche und ähnliche Probleme hat er angeschnitten und neu zu beantworten versucht auf dem von ihm nie verlassenen Boden der transzendentalsubjektiven Phänomenologie. Die Frage ist eben wie eine solche Phänomenologie, die vom Bewusstsein als dem Absoluten, das „nulla ‘re’ indiget ad (...)
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  7. Jocelyn Benoist (1995). Egología y Donación: Primera Aproximación a la Cuestión de la Presencia. Anuario Filosófico 28 (1):109-142.
    Husserl's theory of "transcendental ego" is often read as a metaphysical absolute idealism. The author attempts to fight this view and to give its phenomenological meaning to the "ego". It is the name of the "presence" the consciousness-life owns, beyond all metaphysical construction. So Husserl gives a new chance to egology, related to the frame of phenomenality itself. In this way a non-metaphysical re-reading of the cartesian cogito seems authorized.
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  8. Gary L. Cesarz (1985). Meaning, Individuals, and the Problem of Bare Particulars: A Study in Husserl's Ideas. [REVIEW] Husserl Studies 2 (2):157-168.
  9. Pascal Chabot (2004). L'idéalité enchaînée. Studia Phaenomenologica 4 (1-2):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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  10. 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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  11. Norman Brian Cubbage (2002). Husserl Viator: Metaphysical Reflection in Edmund Husserl's Phenomenology. Dissertation, The Pennsylvania State University
    I argue that Edmund Husserl's phenomenology maintains a substantive relationship to the metaphysical tradition in Western philosophy. I also argue that it offers resources for philosophical thought that seeks to recover the insights of that tradition from contemporary dismissals. ;In Part One, I claim that metaphysical philosophy is characterized by two orders of philosophical reflection and their interrelationship. Metaphysical philosophy is not simply an ontology of entities , but is also concerned with the conditions under which such an account emerges (...)
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  12. George Duke (2013). Dummett and the Problem of Abstract Objects. Teorema: International Journal of Philosophy 32 (1):61-75.
    One major difficulty confronting attempts to clarify the epistemological and ontological status of abstract objects is determining the sense, if any, in which such entities may be characterised as mind and language independent. Our contention is that the tolerant reductionist position of Michael Dummett can be strengthened by drawing on Husserl's mature account of the constitution of ideal objects and mathematical objectivity. According to the Husserlian position we advocate, abstract singular terms pick out weakly mind-independent sedimented meaning-contents. These meaning-contents serve (...)
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  13. Christopher Erhard (2014). D. Das Problem der Nicht-Existenz in Husserls Phänomenologie. In Denken Über Nichts - Intentionalität Und Nicht-Existenz Bei Husserl. De Gruyter 198-486.
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  14. Marcus Ferraz (2007). O Realismo Metafísico De Merleau-Ponty. Cadernos de História E Filosofia da Ciência 17 (1).
    De início, analisamos como a associação entre realismo metafísico e relatividade conceitual deixa em aberto a possibilidade de uma dúvida cética radical acerca do conhecimento da realidade. Em seguida, avaliamos se os projetos fenomenológicos de Husserl e de Merleau-Ponty fornecem alguma resposta a tal dúvida. Centramo-nos principalmente na obra de Merleau-Ponty, que, segundo nossa interpretação, caracteriza-se inicialmente por uma postura idealista, a qual é abandonada em prol de um tipo de realismo que qualifica o ser como sensível.
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  15. Graham Harman (2010). Time, Space, Essence, and Eidos: A New Theory of Causation. Cosmos and History: The Journal of Natural and Social Philosophy 6 (1):1-17.
    This article attempts to develop the abandoned occasionalist model of causation into a credible present-day theory. If objects can never exhaust one another through their relations, it is hard to know how they can ever interact at all. This article handles the problem by dividing objects into two kinds: the real objects that emerge from Heidegger’s tool-analysis and the intentional objects of Husserl’s phenomenology. Each of these objects turns out to be split by an additional rift between the object as (...)
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  16. Charles W. Harvey (1986). Husserl's Phenomenology and Possible Worlds Semantics: A Reexamination. [REVIEW] Husserl Studies 3 (3):191-207.
  17. Edmund Husserl (2010). Natural Scientific Psychology, Human Sciences, and Metaphysics(1919). In Thomas Nenon & Lester Embree (eds.), Issues in Husserl's II (Contributions to Phenomenology).
  18. Julia V. Iribarne (2005). Para una fenomenología de la libertad. Cuadernos Del Sur. Filosofía 34:23-46.
    The Introduction to this study takes into consideration the Kantian distinction between "freedom from" and "freedom to" applied to concrete situations. In a summary way, the author proposes Husserl's position, as starting point of a phenomenology of freedom. Hereby issues as temporality of consciousness and the consequent historical character of the ego as well as its reflection upon itself, are stepping stones leading to the paramount point of Husserl's conception, i.e. self-regulation as the superior form of freedom. J.P. Sartre, as (...)
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  19. Jay Lampert (1988). Husserl and Hegel on the Logic of Subjectivity. Man and World 21 (4):363-393.
  20. Bruno Leclercq (2008). Les données immédiates de la conscience. Neutralité métaphysique et psychologie descriptive chez James et Husserl. Philosophiques 35 (2):317-344.
    L’intérêt durable porté par Edmund Husserl aux travaux de William James en dépit de la divergence de leurs projets philosophiques s’explique sans doute par deux traits saillants de la psychologie de James qui l’inscrivent dans le prolongement de celle de Franz Brentano et lui confèrent même une certaine supériorité par rapport à cette dernière. Ces deux traits sont d’une part la capacité de James à articuler de manière particulièrement convaincante les analyses de psychologie descriptive aux explications en termes neurophysiologiques et (...)
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  21. Jingjing Li, Buddhist Phenomenology and the Problem of Essence.
    In this paper, I intend to make a case for Buddhist phenomenology. By Buddhist phenomenology, I mean a phenomenological interpretation of Yogācāra’s doctrine of consciousness. Yet, this interpretation will be vulnerable if I do not justify the way in which the anti-essentialistic Buddhist philosophy can countenance the Husserlian essence. I dub this problem of compatibility between Buddhist and phenomenology the ‘problem of essence’. Nevertheless, I argue that this problem will not jeopardize Buddhist phenomenology because: 1) Yogācārins, especially late Yogācārins represented (...)
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  22. Lee-Chun Lo (2009). Husserl's Explanation of Absolutness and Nonnecessity of Factum. Philosophy and Culture 36 (4):99-112.
    In terms of Husserl's phenomenology, the "facts" usually referent in the real world in all occurred practical or situation , a non-rational and accidental there area. The "essence" is required that the nature of things the same idea , with absolute and inevitable features. According to the "facts" and "nature" is basically a group of opposing concepts, or association between the two, but should not be confused with each other. On the other hand, Husserl is clearly not as "facts" and (...)
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  23. Poul Lübcke (1999). A Semantic Interpretation of Husserl's Epoché. Synthese 118 (1):1-12.
    This paper presents an interpretation of Husserl''s phenomenological epoché or bracketing ( Einklammerung), which makes it possible to compare his position with philosophical programs developed within the framework of modern analytical philosophy. At the same time it asks in what sense Husserl''s phenomenology is a form of idealism or exceeds the traditional discussion of idealism versus realism.
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  24. Federico Luisetti (2009). Gaetano Chiurazzi. Modalità Ed Esistenza. Dalla Critica Della Ragion Pura Alla Critica Della Ragione Ermeneutica: Kant, Husserl, Heidegger [Modality and Existence: From the Critique of Pure Reason to the Critique of Hermeneutic Reason] Torino:Trauben 2001. [REVIEW] Analecta Hermeneutica 1:309-310.
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  25. Darian Meacham (2014). Empathy and Alteration: The Ethical Relevance of a Phenomenological Species Concept. Journal of Medicine and Philosophy 39 (5):543-564.
    The debate over the ethics of radically, technologically altering the capacities and traditional form of the human body is rife with appeals to and dismissals of the importance of the integrity of the human species. Species-integrist arguments can be found in authors as varied as Annas, Fukuyama, Habermas, and Agar. However, the ethical salience of species integrity is widely contested by authors such as Buchanan, Daniels, Fenton, and Juengst. This article proposes a Phenomenological approach to the question of species-integrity, arguing (...)
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  26. Kevin Mulligan (2009). Tractarian Beginnings and Endings. Worlds, Values, Facts and Subjects. In Giuseppe Primiero (ed.), Acts of Knowledge: History, Philosophy and Logic. College Publications 151--168.
  27. John K. O.’Connor (2012). Category Mistakes and Logical Grammar. Symposium 16 (2):235-250.
    Gilbert Ryle never pursued research under Edmund Husserl. However, Ryle was indeed Husserl’s student in a broader sense, as much of his own work was deeply influenced by his studies of Husserl’s pre-World War I writings. While Ryle is the thinker whose name typically comes to mind in connection with the concern over category mistakes I argue that (1) Husserl deserves to be known for precisely this concern as well, and (2) the similarity between them is no accident. Developing this (...)
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  28. E. W. Orth (2010). Die Kulturbedeutung der Intentionalität: Zu Husserls Wirklichkeitsbegriff. In Carlo Ierna, Hanne Jaccobs & Filip Mattens (eds.), PHILOSOPHY PHENOMENOLOGY SCIENCES. Springer
  29. Enrico Pasini (2013). Teleologia in Leibniz E Husserl. Brevi Note a Partire da Un Inedito Leibniziano. Discipline Filosofiche 23 (2):21-36.
    This paper takes its start from the unpublished Leibnizian manuscript of which a critical edition and an Italian translation are presented by the Author in the same issue of “Discipline filosofiche‘ -- in particular from some passages concerning what we might roughly call teleological projections. A parallel analysis of Leibniz’s and Husserl’s attitudes to the attribution of teleological properties, at various levels of complexity, factuality, ideality, to the natural world and to human history, shows in Husserl’s teleology a mix of (...)
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  30. Stephen Priest (1999). Husserl's Concept of Being: From Phenomenology to Metaphysics. Royal Institute of Philosophy Supplement 44:209-222.
    Western philosophy since Kant has been essentially operating within a Kantian anti-metaphysical paradigm. German-language philosophy, and a fortiori Husserl's phenomenology, is no exception to this. Here I argue that despite his putative eschewal of metaphysics in the phenomenological reduction or epoché Husserl deploys an ontological, even fundamental ontological, vocabulary and may be read as a metaphysician malgre lui . To the extent to which this interpretation is viable, one escape route from the critical paradigm would seem to be opened up.
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  31. Élisabeth Rigal (1996). L' « en soi » husserlien à la lumière de la doctrine transcendantale du jugement. Revue de Métaphysique et de Morale 101 (3):317 - 336.
    The aim of this paper is to state, by scrutinizing Formal and Transcendental Logic, that: 1) transcendental phenomenology doesn't dismiss the idea of nomology, which was the core of the 1901 platonism; 2) its main point is, on the one hand, to root in the transcendental ego the logical « an sich » and, on the other hand, to ground on it the idea of sapientia universalis ; 3) the 1929 solution of the later point leads Husserl to put forward (...)
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  32. Sonja Rinofner-Kreidl (2007). On Naturalizing Free. In Luciano Boi, Pierre Kerszberg & Frédéric Patras (eds.), Rediscovering Phenomenology: Phenomenological Essays on Mathematical Beings, Physical Reality, Perception and Consciousness (Phaenomenologica) (English and French Edition). Springer 125-164.
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  33. Wolfgang Schirmacher (1983). Monism in Spinoza's and Husserl's Thought. Analecta Husserliana 16:345.
  34. David Woodruff Smith (2002). Mathematical Form in the World. Philosophia Mathematica 10 (2):102-129.
    This essay explores an ideal notion of form (mathematical structure) that embraces logical, phenomenological, and ontological form. Husserl envisioned a correlation among forms of expression, thought, meaning, and object—positing ideal forms on all these levels. The most puzzling formal entities Husserl discussed were those he called ‘manifolds’. These manifolds, I propose, are forms of complex states of affairs or partial possible worlds representable by forms of theories (compare structuralism). Accordingly, I sketch an intentionality-based semantics correlating these four Husserlian (...)
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  35. Robert C. Solomon (1976). Sense and Essence: Frege and Husserl. In Harold A. Durfee (ed.), International Philosophical Quarterly. Nijhoff 31--54.
  36. Rochus Sowa (2009). Essences et lois d'essence dans l'eidétique descriptive de Edmund Husserl. Methodos 9:1-29.
    L’une des tâches de la phénoménologie transcendantale, que Husserl lui-même définit comme une science éidétique des phénomènes transcendentalement réduits, est de découvrir des lois a priori matérielles d’un type spécial : des lois éidétiques descriptives établies sur la base de concepts descriptifs purs. Cet article s’attache d’abord à préciser la notion husserlienne d’essence au le sens large, définie comme une fonction d’état-de-choses (Sachverhaltsfunktion) ; une telle fonction noématique est le corrélat « objectif » de cette fonction propositionnelle que nous appelons (...)
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  37. Amie L. Thomasson (2007). In What Sense Is Phenomenology Transcendental? Southern Journal of Philosophy 45 (S1):85-92.
    Dan Zahavi raises doubts about the prospects for combining phenomenological and analytical approaches to the mind, based chiefly on the claim that phenomenology is a form of transcendental philosophy. I argue that there are two ways in which one might understand the claim that phenomenology is transcendental: (1) as the claim that the methods of phenomenology essentially involve addressing transcendental questions or making transcendental arguments, or (2) as the claim that phenomenology is committed to substantive theses of antirealism and the (...)
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  38. Max Velmans (2007). How Experienced Phenomena Relate to Things Themselves: Kant, Husserl, Hoche, and Reflexive Monism. Phenomenology and the Cognitive Sciences 6 (3):411-423.
    What we normally think of as the “physical world” is also the world as experienced, that is, a world of appearances. Given this, what is the reality behind the appearances, and what might its relation be to consciousness and to constructive processes in the mind? According to Kant, the thing itself that brings about and supports these appearances is unknowable and we can never gain any understanding of how it brings such appearances about. Reflexive monism argues the opposite: the thing (...)
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  39. Roger Waterhouse (1977). Sang-Ki Kim, The Problem of the Contingency of the World in Husserl's Phenomenology. Radical Philosophy 18:38.
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  40. Igor Wroblewski (2010). Husserl als unkonventioneller Unterstützer heutiger Kompatibilisten. In Manfred Frank & Niels Weidtmann (eds.), Husserl und die Philosophie des Geistes. Suhrkamp
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  41. Jeff Yoshimi (2015). The Metaphysical Neutrality of Husserlian Phenomenology. Husserl Studies 31 (1):1-15.
    I argue that Husserlian phenomenology is metaphysically neutral, in the sense of being compatible with multiple metaphysical frameworks. For example, though Husserl dismisses the concept of an unknowable thing in itself as “material nonsense”, I argue that the concept is coherent and that the existence of such things is compatible with Husserl’s phenomenology. I defend this metaphysical neutrality approach against a number of objections and consider some of its implications for Husserl interpretation.
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  42. D. Zahavi (2010). Husserl and the 'Absolute'. In Carlo Ierna, Hanne Jaccobs & Filip Mattens (eds.), PHILOSOPHY PHENOMENOLOGY SCIENCES. Springer 71--92.
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  43. Dan Zahavi & Dominique Boucher (2008). Phénoménologie et métaphysique. Les Etudes Philosophiques 4 (4):499-517.
    Résumé — Dans sa contribution, Dan Zahavi discute de la relation entre la phénoménologie et la métaphysique. La phénoménologie est-elle métaphysiquement neutre ou est-elle sans rapport métaphysique ? Est-elle une sorte de propédeutique vis-à-vis de la métaphysique ou la phénoménologie est-elle au contraire une forme de métaphysique, peut-être même le sommet d’une sorte particulière de métaphysique ? Alors que la position de Husserl dans les Logische Untersuchungen peut être décrite comme métaphysiquement neutre, Zahavi argumente que la phénoménologie transcendantale de Husserl (...)
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Husserl: Idealism
  1. Theodore W. Adorno (1940). Husserl and the Problem of Idealism. Journal of Philosophy 37 (1):5-18.
    First published, here, in English. Reproduced (also in English) in Adorno's Gesammelte Schriften, 20.I.
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  2. Angela Bello & Angela Ales Bello, The Sense of Things.
    One of the most contentious problems of contemporary philosophy revolves around the relation between idealism and realism in phenomenology. Husserl’s early students were the first to raise the question about the relation, noting a change of perspective from his Logical Investigations to his subsequent works, including The Idea of Phenomenology and Ideas Pertaining to a Pure Phenomenology and a Phenomenological Philosophy. Adolf Reinach was one of these students, and as Husserl’s assistant, he exercised a great influence on his own student (...)
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  3. Rudolf Bernet (2004). Husserl's Transcendental Idealism Revisited. New Yearbook for Phenomenology and Phenomenological Philosophy 4:1-20.
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  4. David Blinder (1981). Phenomenology and Skepticism: A Critical Study of Husserl's Transcendental Idealism. Dissertation, University of California, Berkeley
    The dissertation critically examines Husserl's transcendental idealism as a response to epistemological skepticism. Contrary to prevailing interpretations, I argue that Husserl intended to formulate a non-reductive, idealist justification of empirical knowledge. I take the standard phenomenalistic interpretation of Husserl's idealism to be right in discerning his basic concern with the refutation of skepticism, but wrong in construing the transcendental reduction as an ontological reduction of the natural world to "ideal" sets of transcendental experiences. On the other hand, recent "neutrality views" (...)
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  5. Leo Bostar (1993). Reading Ingarden Read Husserl: Metaphysics, Ontology, and Phenomenological Method. [REVIEW] Husserl Studies 10 (3):211-236.
  6. Alissa Branham (2004). Husserl's Transcendental Idealism. Dissertation, University of Notre Dame
    Within the literature on Husserl, there is fervent debate as to what Husserl has to say, if anything, about the relationship between minds and the world. In this thesis I respond to this debate by providing a comprehensive account of Husserl's own distinctive transcendental idealism. This thesis has two principle parts: The first half establishes my account on the basis of an examination of Husserl's writings, and the second half further elucidates and defends my account of Husserl's transcendental idealism by (...)
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  7. 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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