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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 (...)
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  7. Maria JosÉ Cantista (1991). The Meaning of 'Radical Foundation' in Husserl: The Outline of an Interpretation. Analecta Husserliana 34:501.
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  8. 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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  9. 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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  10. Vittorio De Palma (2012). The World and the Evidence. On Husserl's Completion of Cartesianism. Husserl Studies 28 (3).
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  11. H. Delius (1966). Review: Hoche, Nichtempirische Erkenntnis: Analytische und Synthetische Urteile a Priori bei Kant und bei Husserl. [REVIEW] Philosophical Quarterly 16 (63):183.
  12. Charles J. Dougherty (1975). Phenomenological Critiques of Empiricism: A Study in the Philosophies of Husserl and Peirce. Dissertation, University of Notre Dame
  13. Chauncey Downes (1977). On Husserl's Approach to Necessary Truth. In Jitendranath Mohanty (ed.), The Monist. Nijhoff. 162--178.
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  14. 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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  15. 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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  16. 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 (Carnap) or inexpressible (Wittgenstein). 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 (...)
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  17. Kenneth T. Gallagher (1972). Kant and Husserl on the Synthetic A Priori. Kant-Studien 63 (1-4):341-352.
  18. 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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  19. 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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  20. 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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  21. 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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  22. 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 (Korrelationsgedanke) 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 (Korrelationsgedanke) chez Husserl dans une perspective ouverte par ses cours sur la théorie de la signification de 1908. Grâce au concept de la (...)
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  23. 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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  24. 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 (de l'évidence) et le (...)
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  25. Éric Paquette (1998). Husserl et l'absolu du Monde en phénoménologie. Horizons Philosophiques 9 (1):51-71.
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  26. Henry Pietersma (1986). Husserl's Concept of Existence. Synthese 66 (2):311 - 328.
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  27. Maxwell J. D. Ramstead (forthcoming). Naturalizing What? Varieties of Naturalism and Transcendental Phenomenology. Phenomenology and the Cognitive Sciences:1-43.
    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 (with strong and weak variants), and an epistemological one (also with strong and weak variants). 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 (...)
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  28. 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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  29. 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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  30. 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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  31. 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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  32. 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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  33. 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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  34. Robert Sokolowski, Phenomenology in a New Key: Between Analysis and History.
    Although Husserl never engaged with Hobbes’ thinking, this essay explores the intriguing contrasts and differences between Husserl’s and Hobbes’ accounts of perception, imagination, judgment, knowledge, and metaphysics. Even if Husserl never developed a political philosophy, Husserl’s metaphysics of knowledge can be put into service of a more classical conception of citizenship in contrast to Hobbes’ view of the Leviathan.
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  35. 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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  36. 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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  37. 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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  38. Pol Vandevelde (2005). Derrida's Intentional Skepticism: A Husserlian Response. Journal of the British Society for Phenomenology 36:160-178.
  39. 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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  40. 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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  41. Martin T. Woods (1989). The Reduction of Essence in the Thought of Thomas Aquinas and Edmund Husserl. The Thomist 53 (3):443-460.
  42. 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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  43. 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. Through an immanent analysis (...)
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Husserl: Metaphysics
  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.
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  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 l'opposition (...)
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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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