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  1. Andrea Altobrando, Il Problema Dell'infinito Nell'orizzonte Fenomenologico Husserliano.
    The aim of this work is to elucidate the meaning of 'infinity' from a phenomenological perspective, especially within the framework of Husserl’s theory of knowledge and perception. In the first chapter I firstly sketch the basics of Husserl’s phenomenology of knowledge. Thereafter I delve into the questions concerning the reduction to the 'reellen Bestand', which is hold to be the ground of verification of purports in the "Logical Investigations". I then propose an interpretation of the categorial intuition as directed to (...)
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  2. Ivana Anton (2013). Sentido modal de la evidencia en Husserl: modalidad versus modalización. Areté. Revista de Filosofía 25 (2):193-217.
    Phenomenological evidence has been characterized as fulfillment of a meaning intention, comprehension that tends to assimilate evidence to fulfilled consciousness, without making justice to the essential and mutual implication of emptiness and fullness that constitutes it out of its horizontic-intentional kind. The horizon, typically configured, offers the field of possible fulfillment; that is why it can be said that evidence takes place in a consciousness of possibility, namely, a modal one, though in an originary material and not doxic or positional (...)
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  3. Robert Arp (2004). Husserl, the Transcendental and the Mundane. Journal of the British Society for Phenomenology 35 (2):168-179.
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  4. Gary Mark Backhaus (1992). The Foundations of Husserl and Merleau-Ponty and the Phenomenological Critique of Science. Dissertation, The American University
    This dissertation concerns the possibility of a viable foundational philosophy in the phenomenologies of Husserl and Merleau-Ponty. Since a phenomenological foundation is an irruption out of, and a reaction against, the inability of modern science and the philosophy which supplies its presuppositions, to provide an adequate foundation, a critical examination of science is a necessary moment in the formulation of the sense, and the justification for a phenomenological foundation. We characterize the rigorous science of phenomenology as the attempt to grasp (...)
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  5. Robert Brisart (2012). True Objects and Fulfilments Under Assumption in the Young Husserl. Axiomathes 22 (1):75-89.
    In the year 1894, Husserl had not been already contaminated by Bolzano’s realism. It was then that he conceived a theory of assumptions in order to “save an existence” for mathematical objects. Here we would like to explore this theory and show in what way it represented a convincing alternative to realistic ontology and its counterpart: the correspondence theory of truth. However, as soon as he designed it, Husserl shoved away all the implications for his theory of assumptions, and merely (...)
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  6. John Burkey (1990). Descartes, Skepticism, and Husserl's Hermeneutic Practice. Husserl Studies 7 (1):1-27.
    In the preceding pages, Husserl's objections to the content of Descartes'Meditations on First Philosophy have been reconstructed over the line ofargument in that work. The tone of his interpretation moved from ambivalence to outfight rejection. Husserl's ambivalence manifested itself intwo of the three meditations to which he pays significant attention. We sawthe much heralded methodological strategy of the First Meditation, uponclose examination, is not endorsed by Husserl, that he finds reason toprotest against the content of each individual skeptical argument and (...)
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  7. Damian Byers (2003). Intentionality and Transcendence: Closure and Openness in Husserl's Phenomonology. University of Wisconsin Press.
    Damian Byers analyzes the form Husserl gives to the problem of knowledge—the way this form influences the development of the phenomenological method, and the results of its application. In a very clear fashion, Byers presents Husserl’s understanding of the roles of intentionality, idealism, temporalization, and kinesthesia in the constitution of knowledge. Drawing upon all of Husserl’s major texts, he corrects many misapprehensions about Husserl’s doctrines of intentionality and idealism. Byers argues that Husserl’s transcendental phenomenology is both a philosophy of closure (...)
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  8. Maria JosÉ Cantista (1991). The Meaning of 'Radical Foundation' in Husserl: The Outline of an Interpretation. Analecta Husserliana 34:501.
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  9. Vittorio De Palma (2014). Die Fakta Leiten Alle Eidetik. Zu Husserls Begriff des Materialen Apriori. Husserl Studies 30 (3):195-223.
    The paper provides a reconstruction of the notion of material Apriori while exhibiting the anti-Kantian inspiration and factual grounding thereof. The attempt is made to show that a non-formal Apriori obtains because the sensuous has a normative character; further, that the difference between material and formal eidetic laws is rooted in the difference between sensuous contents, given in experience, and intellectual contents, originating in activities of judgement. The material Apriori is not independent of all experience, since it is grounded on (...)
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  10. Vittorio De Palma (2012). Die Welt Und Die Evidenz. Zu Husserls Erledigung des Cartesianismus. Husserl Studies 28 (3):201-224.
    Der Aufsatz will nachweisen, dass Husserls Denken in der Tat eine Erledigung des Cartesianismus darstellt. Es wird gezeigt, dass Husserls Denken eine ganz andere Auffassung der Wahrnehmung und der Evidenz als Descartes zugrunde liegt. Denn – im Vorgriff auf eine Einsicht, die gegenwärtig in der analytischen Philosophie vertreten wird – meint Husserl, eine Wahrnehmung oder Evidenz könne nur aufgrund anderer Wahrnehmungen oder Evidenzen bezweifelt werden. Deshalb setzt jede solche Bezweifelung das Vertrauen in die Wahrnehmung oder Evidenz voraus und kann nicht (...)
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  11. Vittorio De Palma (2012). The World and the Evidence. On Husserl's Completion of Cartesianism. Husserl Studies 28 (3).
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  12. Nicolas de Warren & Jeffrey Bloechl, Phenomenology in a New Key: Between Analysis and History.
    This paper distinguishes four senses of naturalism: reductive physicalism; a naturalism that departs from what Thompson calls “natural-historical judgments”; a naturalism that recognizes that physical nature is located within the space of reasons; and a phenomenological naturalism that shifts the focus to the “natural” experiences of subjects who encounter the world. The paper argues for a “phenomenological neo-Aristotelianism” that accounts both for the internal justification of our first-order moral experience and the need for a broader grounding in a universalistic account (...)
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  13. H. Delius (1966). Review: Hoche, Nichtempirische Erkenntnis: Analytische und Synthetische Urteile a Priori bei Kant und bei Husserl. [REVIEW] Philosophical Quarterly 16 (63):183.
  14. Charles J. Dougherty (1975). Phenomenological Critiques of Empiricism: A Study in the Philosophies of Husserl and Peirce. Dissertation, University of Notre Dame
  15. Chauncey Downes (1977). On Husserl's Approach to Necessary Truth. In Jitendranath Mohanty (ed.), The Monist. Nijhoff 162--178.
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  16. L. Van Eynde (1999). Husserl et la reprise génétique de la méréologie. Tijdschrift Voor Filosofie 61 (4):697 - 727.
    Husserl has dealt with the material relation of wholes to parts (mereology) at the beginning of his philosophical career, namely in his third Logical Investigation, as well as, much later, in the texts edited by Landgrebe in Erfahrung und Urteil (Experience and Judgment). The topic of mereology compels one to consider the relation between the formal analytic a priori and the material synthetic a priori within the objective realmof intentionality. Initially Husserl tried to find an articulation between the two a (...)
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  17. Denis Fisette (2012). Phenomenology and Phenomenalism: Ernst Mach and the Genesis of Husserl's Phenomenology. [REVIEW] Axiomathes 22 (1):53-74.
    How do we reconcile Husserl’s repeated criticism of Mach’s phenomenalism almost everywhere in his work with the leading role that Husserl seems to attribute to Mach in the genesis of his own phenomenology? To answer this question, we shall examine, first, the narrow relation that Husserl establishes between his phenomenological method and Mach’s descriptivism. Second, we shall examine two aspects of Husserl’s criticism of Mach: the first concerns phenomenalism and Mach’s doctrine of elements, while the second concerns the principle of (...)
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  18. Guillaume Fréchette (2015). Essential Laws: On Ideal Objects and Their Properties in Early Phenomenology. In Denis Seron, Sebastien Richard & Bruno Leclercq (eds.), Objects and Pseudo-Objects: Ontological Deserts and Jungles From Brentano to Carnap. De Gruyter 143-166.
    In the present paper, I try to shed some light on the Munich-Göttingen conception of essences, laws of essence, and ideal objects. I first start with a preliminary account of their conception of the synthetic a priori at the basis of their conception of essence (§2); I then offer a first characterization of this conception, which I label as metaphysical realism (§3), highlighting its key concept: foundation (§4). In the last four sections (§§5-8), I discuss different outcomes of this conception (...)
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  19. Dagfinn Føllesdal (2007). Existence, Inexpressibility and Philosophical Knowledge. Grazer Philosophische Studien 74 (1):273-290.
    Ontology has traditionally been regarded as a core area of philosophy. However, during the 20th century, some philosophers have maintained that issues concerning existence and ontology are meaningless or inexpressible. Others, like Quine, have argued that these issues are both intelligible and important. After a short discussion of these views, the paper goes on to discuss the twist Husserl gives to our way of looking at this kind of philosophical knowledge through his notion of the thetic component of acts.
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  20. Kenneth T. Gallagher (1972). Kant and Husserl on the Synthetic A Priori. Kant-Studien 63 (1-4):341-352.
  21. Guillermo Haddock (2006). Releyendo al joven Carnap: estudio crítico de 'der raum'. Manuscrito 29 (1):259-296.
    Este estudio crítico se ocupa de la tesis doctoral de Rudolf Carnap, Der Raum. El mismo ofrece una breve exposición de esta obra juvenil, frecuentemente ignorada, de Carnap, e intenta corregir algunas interpretaciones incorrectas de dicha obra. Se muestra convincentemente que la principal influencia filosófica en Der Raum no es ni Kant ni los ne-okantianos, sino Edmund Husserl, y que la defensa que hace Carnap en esa obra de lo sintético a priori es claramente no kantiana, sino mucho más cercana (...)
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  22. Giuseppe Iurato, A Few Historical-Critical Glances on Mathematical Ontology Through the Hermann Weyl and Edmund Husserl Works.
    From the general history of culture, with a particular attention turned towards the personal and intellectual relationships between Hermann Weyl and Edmund Husserl, it will be possible to identify certain historical-critical moments from which a philosophical reflection concerning aspects of the ontology of mathematics may be carried out. In particular, a notable epistemological relevance of group theory methods will stand out.
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  23. David Kasmier (2003). Husserl's Theory of a Priori Knowledge: A Response to the Failure of Contemporary Rationalism. Dissertation, University of Southern California
    I argue that recent rationalists' accounts of a priori knowledge suffer from two substantial weaknesses: an inadequate phenomenology of a priori insight , and the error of psychologism. I show that Husserl's theory of a priori knowledge presents a defensible and viable alternative for the contemporary rationalist, an alternative that addresses both the ontology and phenomenology of rational intuition, as well as such contemporary concerns as the possibility and character of a priori error, the empirical defeasibility of a priori claims, (...)
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  24. Andrew W. Lamb (2002). No Longer the Cave of History. International Philosophical Quarterly 42 (1):41-62.
    This essay argues against David Carr’s relativism by clarifying the in principle requirements appropriate to non-relative truths and showing that de facto differences of conceptual frameworks threaten none of them. Non-relative truths are not threatened by history. This defense of non-relative truth belongs to a larger defense of Husserlian “science” that shows how essences, even those “delivered” by history, have a universal (non-relative) “governance” and can be affirmed in nonrelative truths-as such science requires. If history also allows the other qualities (...)
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  25. Charles D. Laughlin & C. Jason Throop (2009). Husserlian Meditations and Anthropological Reflections: Toward a Cultural Neurophenomenology of Experience and Reality. Anthropology of Consciousness 20 (2):130-170.
    Most of us would agree that the world of our experience is different than the extramental reality of which we are a part. Indeed, the evidence pertaining to cultural cosmologies around the globe suggests that virtually all peoples recognize this distinction—hence the focus upon the "hidden" forces behind everyday events. That said, the struggle to comprehend the relationship between our consciousness and reality, even the reality of ourselves, has led to controversy and debate for centuries in Western philosophy. In this (...)
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  26. Wioleta Miskiewicz (1994). Le sphinx de la connaissance : Husserl et l'énigme de l'a priori corrélationnel. Revue de Métaphysique et de Morale 99 (3):345-363.
    This study explains the principal figures of Husserl's correlational a priori in a perspective introduced in his courses on the theory of meaning in 1908. Due to the concept of Triftigkeit, which replaced that of adequacy, the criticism of naif philosophical objectism found an original form of expression. L'étude expose les figures principales de l'a priori corrélationnel chez Husserl dans une perspective ouverte par ses cours sur la théorie de la signification de 1908. Grâce au concept de la Triftigkeit qui (...)
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  27. J. N. Mohanty (1974). "Life-World" and "A Priori" in Husserl's Later Thought. Analecta Husserliana 3:46.
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  28. Dermot Moran (2016). Sinnboden der Geschichte: Foucault and Husserl on the Structural a Priori of History. Continental Philosophy Review 49 (1):13-27.
    In this paper I explore Husserl’s and Foucault’s approaches to the historical a priori and defend Husserl’s richer notion. Foucault borrows the expression ‘historical a priori’ from Husserl and there are continuities, but also significant and ultimately irreconcilable differences, between their conceptions. Both are looking for ‘conditions of possibility,’ forms of ‘institution’ or instauration, and patterns of transformation, for scientific knowledge. Husserl identifies the ‘a priori of history’ with the ‘historical a priori’ and believes that the ‘invariant essential structures of (...)
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  29. E. Mutelesi (2006). Radical Constructivism Seen with Edmund Husserl as Starting Point. Constructivist Foundations 2 (1):6-16.
    Purpose: The paper intends to investigate possible affinities between Husserlian phenomenology, mainly on the basis of Zur Phänomenologie der Intersubjektivität, and radical constructivism, essentially in its version according to Maturana and Varela. Findings: Although the two thoughts appear to be delivered in terms that can be philosophically quite abstract for the Husserlian phenomenology and that are empirical-concrete for radical constructivism in Maturana's thought, there is actually an obvious closeness between the two theories of knowledge, so that the epistemological approach used (...)
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  30. Gilles Olivo (forthcoming). L'évidence En Règle: Descartes, Husserl Et la Question de la Mathesis Universalis. Les Etudes Philosophiques.
    La signification de la mathesis universalis des Regulae se confond avec la question historiquement disputée de la priorité de la méthode sur la métaphysique. Cette difficulté, exemplairement consignée dans l'interprétation husserlienne de Descartes, est levée lorsqu'on constate que Descartes n'a cessé — du Discours jusqu'aux Meditationes — d'affirmer la primauté constitutive de la méthode sur les sciences, métaphysique comprise, conformément au projet de la mathesis universalis. Ainsi se trouve institué un écart définitif entre le commencement méthodique et le fondement métaphysique (...)
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  31. Éric Paquette (1998). Husserl et l'absolu du Monde en phénoménologie. Horizons Philosophiques 9 (1):51-71.
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  32. Henry Pietersma (1986). Husserl's Concept of Existence. Synthese 66 (2):311 - 328.
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  33. Maxwell J. D. Ramstead (2015). Naturalizing What? Varieties of Naturalism and Transcendental Phenomenology. Phenomenology and the Cognitive Sciences 14 (4):929-971.
    This paper aims to address the relevance of the natural sciences for transcendental phenomenology, that is, the issue of naturalism. The first section distinguishes three varieties of naturalism and corresponding forms of naturalization: an ontological one, a methodological one, and an epistemological one. In light of these distinctions, in the second section, I examine the main projects aiming to “naturalize phenomenology”: neurophenomenology, front-loaded phenomenology, and formalized approaches to phenomenology. The third section then considers the commitments of Husserl’s transcendental phenomenology with (...)
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  34. Marek Rosiak (1998). Twardowski and Husserl on Wholes and Parts. In Katarzyna Kijania-Placek & Jan Woleński (eds.), The Lvov-Warsaw School and Contemporary Philosophy. Kluwer Academic Publishers 85--100.
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  35. Karl Schuhmann (1970). Over de grondslagen Van de fenomenologie. Tijdschrift Voor Filosofie 32 (3):471 - 487.
    Die Idee des absoluten Wissens schließt die Idee der Begründung dieses Wissens durch und aus sich selbst ein. Das absolute Wissen unterscheidet sich in sich selber in den Grund des Wissens und dessen Folge, eben das Wissen. Das Wissen ist also die Identität des Wissens mit seiner Negation, dem Sein an sich. Husserls Phänomenologie will die radikale Ausführung der als absolutes Wissen oder Wahrheit strenge Wissenschaft verstandenen Philosophie sein. Sofern das absolute Wissen ein Wissen ist, muß die Phänomenologie deshalb die (...)
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  36. Josef Seifert (1995). ¿Qué Es Filosofía?: La Respuesta de la Fenomenología Realista. Anuario Filosófico 28 (1):91-108.
    What is philosophy? This question (in this case, a philosophical question) deals with the problem of philosophy as a science. The philosophy origin is the "admiration at universal". Husserl's Phenomenology wants to resolve this question searching an "a priori" sintetic. This is not the kantian answer, non a subjective answer. It is a new consideration of experience as the author wants to show.
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  37. Michael Kook Shim (2003). Leibniz's Idealism and Husserl's Monadology. Dissertation, State University of New York at Stony Brook
    The dissertation deals with the historical and philosophical relationship between Leibniz and Husserl. The historical focus concerns Husserl's own interpretation and understanding of Leibniz as inferred from his logical writings, as well as his appropriation of the Leibnizian locutions, "monad" and "monadology." The philosophical concern deals with the relationship between epistemology and phenomenology. ;In the first portion of the paper, I address the problems of Leibniz's conceptualism. Towards remedying some of the well-known problems with his conceptual metaphysics, I refer to (...)
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  38. Peter Simons (2008). Zugang zum Idealen: Spezies und Abstraktion (Ⅱ. Logische Untersuchung, §§ 1-12). In Verena Mayer (ed.), Edmund Husserl: Logische Untersuchungen.
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  39. David Woodruff Smith (2006). Mind World: Essays in Phenomenology and Ontology. Cambridge University Press.
    This collection explores the structure of consciousness and its place in the world, or inversely the structure of the world and the place of consciousness in it. Amongst the topics covered are: the phenomenological aspects of experience, dependencies between experience and the world and the basic ontological categories found in the world at large. Developing ideas drawn from historical figures such as Descartes, Husserl, Aristotle, and Whitehead, the essays together demonstrate the interdependence of ontology and phenomenology and its significance for (...)
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  40. William Smith (2010). Robert Sokolowski: Phenomenology of the Human Person. [REVIEW] Husserl Studies 26 (3):225-232.
    Robert Sokolowski: Phenomenology of the Human Person Content Type Journal Article DOI 10.1007/s10743-010-9079-1 Authors span class=’Hi’ > William /span > H. Smith, Department of Philosophy, Seattle University, 901 12th Avenue, Seattle, WA 98122, USA Journal Husserl Studies Online ISSN 1572-8501 Print ISSN 0167-9848 Journal Volume Volume 26 Journal Issue Volume 26, Number 3.
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  41. Gao Song (2011). The Nature of Assertoric-Force and the Truth in Logic: An Elucidation of Fregean Truth in the Light of Husserl's Theory of Doxic-Modification. Organon F: Medzinárodný Časopis Pre Analytickú Filozofiu 18 (4):423-446.
    The unique relation between logic and truth is crucial for understanding Fregean conception of logic. Frege has an insight that the nature of logic resides in the “truth“, which he finally locates in the assertoric-force of a sentence. Though Frege admits that assertoric-force is ineffable in ordinary language, he coins in his conceptual notation for such a force a much-disputed sign, i.e., judgment-stroke. In this paper, I will try to demonstrate that judgment-stroke is not adequate for the task its inventor (...)
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  42. Abraham Dean Stone (2000). On Husserl and Cavellian Skepticism, with Reference to the Thomistic Theory of Creation. Dissertation, Harvard University
    There is clearly some relationship between Husserl's transcendental idealist phenomenology and skepticism about the objects of the external world. Husserl himself says that skepticism "draws its power in secret" from the phenomenological "dimension," or that phenomenology overcomes skepticism by "making it true in a higher sense" . My dissertation attempts to explain precisely what that relation is. I focus on Husserl's views at the time he wrote book I of the Ideen, and I make use of the analysis of skepticism (...)
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  43. Frédéric Tremblay (forthcoming). Nikolai Lossky’s Reception and Criticism of Husserl. Husserl Studies:1-15.
    Nikolai Lossky is key to the history of the Husserl-Rezeption in Russia. He was the first to publish a review of the Russian translation of Husserl’s first volume of the Logische Untersuchungen that appeared in 1909. He also published a presentation and criticism of Husserl’s transcendental idealism in 1939. An English translation of both of Lossky’s publications is offered in this volume for the first time. The present paper, which is intended as an introduction to these documents, situates Lossky within (...)
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  44. L. Van Eynde (1999). Husserl et la reprise génétique de la méréologie. Tijdschrift Voor Filosofie 61 (4):697-727.
    Husserl has dealt with the material relation of wholes to parts at the beginning of his philosophical career, namely in his third Logical Investigation, as well as, much later, in the texts edited by Landgrebe in Erfahrung und Urteil . The topic of mereology compels one to consider the relation between the formal analytic a priori and the material synthetic a priori within the objective realmof intentionality. Initially Husserl tried to find an articulation between the two a priori's in the (...)
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  45. Pol Vandevelde (2005). Derrida's Intentional Skepticism: A Husserlian Response. Journal of the British Society for Phenomenology 36:160-178.
  46. Emilio Vicuña (2013). La Estructura de la Razón Instrumental Según Edmund Husserl. Ideas Y Valores 62 (151):143-167.
    El presente trabajo aborda el problema de la justificación de la normatividad de los imperativos instrumentales. Husserl critica la pretensión kantiana de justificar la fuerza normativa de este tipo de requerimientos de racionalidad con recurso a un mero análisis semántico de lo que significa querer un fin. La constitución genética de la noción de medio y, derivadamente, de los imperativos instrumentales supondría, por el contrario, la cooperación de actos lógicos y afectivos, y sólo a partir de su convergencia se volvería (...)
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  47. David Woodruff Smith (2007). Husserl. Routledge.
    In this stimulating introduction, David Woodruff Smith introduces the whole of Husserl’s thought, demonstrating his influence on philosophy of mind and language, on ontology and epistemology, and on philosophy of logic, mathematics and science. Starting with an overview of his life and works, and his place in twentieth-century philosophy, and in western philosophy as a whole, David Woodruff Smith introduces Husserl’s concept of phenomenology, explaining his influential theories of intentionality, objectivity and subjectivity. In subsequent chapters he covers Husserl’s logic, metaphysics, (...)
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  48. Martin T. Woods (1989). The Reduction of Essence in the Thought of Thomas Aquinas and Edmund Husserl. The Thomist 53 (3):443-460.
  49. Wei Zhang (2012). Scheler's Critique of the Phenomenological Conception of Objective a Priori in E. Husserl. Filosoficky Casopis 60 (2):205-218.
    Scheler’s critique of Kant and his concept of a priori does, on the one hand, show a notable debt to Husserl, although Scheler adds to and deepens Husserl’s critique. On the other hand, however, Scheler also criticises Husserl’s own understanding of the concept of a priori. The material a priori as an ideal object in Husserl is, above all, connected with the so-called “Bolzanian turn”. Scheler’s critique of Husserl is rendered more profound as he increasingly penetrates the depth of the (...)
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  50. Andrea Zhok (2011). The Ontological Status of Essences in Husserl's Thought. New Yearbook for Phenomenology and Phenomenological Philosophy 11:96-127.
    Phenomenology has been defined by Husserl as “theory of the essences of pure phenomena,” yet the ontological status of essences in Husserlian phenomenology is far from a settled issue. The late Husserlian emphasis on genetic constitution and the historicity of the lifeworld is not immediately reconcilablewith the ‘unchangeable’ nature that is prima facie attributed to essences. However, the problem of the nature of ideality cannot be dropped from phenomenological accounts without jeopardizing the phenomenological enterprise as such. (...)
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