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  1. Ivana Anton (2013). Sentido modal de la evidencia en Husserl: modalidad versus modalización. Areté 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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  2. 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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  3. 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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  4. Vittorio De Palma (forthcoming). Die Fakta Leiten Alle Eidetik. Zu Husserls Begriff des Materialen Apriori. Husserl Studies:1-29.
    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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  5. 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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  6. H. Delius (1966). Review: Hoche, Nichtempirische Erkenntnis: Analytische und Synthetische Urteile a Priori bei Kant und bei Husserl. [REVIEW] Philosophical Quarterly 16 (63):183.
  7. Chauncey Downes (1977). On Husserl's Approach to Necessary Truth. In. In Jitendranath Mohanty (ed.), Readings on Edmund Husserl's Logical Investigations. Nijhoff. 162--178.
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  8. 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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  9. 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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  10. Kenneth T. Gallagher (1972). Kant and Husserl on the Synthetic A Priori. Kant-Studien 63 (1-4):341-352.
  11. 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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  12. 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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  13. 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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  14. Éric Paquette (1998). Husserl et l'absolu du Monde en phénoménologie. Horizons Philosophiques 9 (1):51-71.
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  15. Henry Pietersma (1986). Husserl's Concept of Existence. Synthese 66 (2):311 - 328.
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  16. 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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  17. 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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  18. 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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  19. 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 18 (4):423-446.
  20. 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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  21. Martin T. Woods (1989). The Reduction of Essence in the Thought of Thomas Aquinas and Edmund Husserl. The Thomist 53 (3):443-460.
  22. 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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  23. 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. 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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  2. 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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  3. 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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  4. 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.
  5. 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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  6. 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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  7. Charles W. Harvey (1986). Husserl's Phenomenology and Possible Worlds Semantics: A Reexamination. [REVIEW] Husserl Studies 3 (3):191-207.
  8. 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).
  9. Jay Lampert (1988). Husserl and Hegel on the Logic of Subjectivity. Man and World 21 (4):363-393.
  10. Bruno Leclercq (2008). Les données immédiates de la conscience. Neutralité métaphysique et psychologie descriptive chez James et Husserl. Philosophiques 35 (2):317-344.
  11. 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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  12. 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.
  13. 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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  14. 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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  15. 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 levels of (...)
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  16. Robert C. Solomon (1976). Sense and Essence: Frege and Husserl. In. In Harold A. Durfee (ed.), Analytic Philosophy and Phenomenology. Nijhoff. 31--54.
  17. 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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  18. 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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  19. Dan Zahavi & Dominique Boucher (2008). Phénoménologie et métaphysique. Les Études Philosophiques 4 (4):499-517.
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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. Rudolf Bernet (2004). Husserl's Transcendental Idealism Revisited. New Yearbook for Phenomenology and Phenomenological Philosophy 4:1-20.
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  3. Leo Bostar (1993). Reading Ingarden Read Husserl: Metaphysics, Ontology, and Phenomenological Method. [REVIEW] Husserl Studies 10 (3):211-236.
  4. 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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  5. Vittorio De Palma (2005). Ist Husserls Phänomenologie ein transzendentaler Idealismus? Husserl Studies 21 (3):183-206.
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  6. Guillaume Fréchette (2004). Husserl. La Controverse idéalisme-réalisme (1918–1969) Roman Ingarden Textes introduits, traduits et commentes par Patricia Limido-Heulot Collection «Textes Commentaires» Paris, Librairie Philosophique J. Vrin, 2001, 266 p. [REVIEW] Dialogue 43 (01):196-.
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  7. Paul Gorner (1991). Realism and Idealism In Husserl. Idealistic Studies 21 (2/3):106-113.
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  8. Gregor Haefliger (1990). Ingarden Und Husserls Transzendentaler Idealismus. Husserl Studies 7 (2):103-121.
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