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  1. Thomas Attig (1980). Husserl and Descartes on the foundations of philosophy. Metaphilosophy 11 (1):17–35.
    The article considers a) husserl's adoption of a cartesian rationalistic goal of philosophy, B) his charge that descartes failed to make the transcendental turn toward the subject, And c) the divergent view of husserl and descartes on the "cogito" which determine the crucial differences in the priorities which they assign to metaphysics and epistemology within their first philosophies.
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  2. Marcus Brainard (2007). “For a New World”: On the Practical Impulse of Husserlian Theory. [REVIEW] Husserl Studies 23 (1):17–31.
    The thesis of this article is that in Husserlian phenomenology there is no opposition between theory and praxis. On the contrary, he understands the former to serve the latter, so as to usher in a new world. The means for doing is the phenomenological reduction or epoché. It gives the phenomenologist access to the starting point, the “first things,” and orients his/her striving towards reason and the renewal of humanity. Careful attention to the significance of the epoché also sheds light (...)
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  3. John J. Drummond (1992). Edmund Husserl's Reformation of Philosophy. American Catholic Philosophical Quarterly 66 (2):135-154.
  4. Wolfgang Walter Fuchs (1976). Phenomenology and the Metaphysics of Presence: An Essay in the Philosophy of Edmund Husserl. Nijhoff.
    CHAPTER I INTRODUCTION: PHENOMENOLOGY AND THE BEGINNING Phenomenology begins in the work of Edmund Husserl; the first of his phenomenological publications ...
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  5. James G. Hart (1989). Constitution and Reference in Husserl's Phenomenology of Phenomenology. Husserl Studies 6 (1):43-72.
    Reflection is the basic attitude of transcendental phenomenology. However, as we shall see in this essay, prereflective experiencing may make a unique claim for philosophical foundations - albeit a claim which can only occur when mediated by reflection.
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  6. Burt C. Hopkins (1985). Derrida's Reading of Husserl in Speech and Phenomena: Ontologism and the Metaphysics of Presence. [REVIEW] Husserl Studies 2 (2):193-214.
  7. Pierre Keller (1999). Husserl and Heidegger on Human Experience. Cambridge University Press.
    In this book Pierre <span class='Hi'>Keller</span> examines the distinctive contributions, and the respective limitations, of Husserl's and Heidegger's approach to fundamental elements of human experience. He shows how their accounts of time, meaning, and personal identity are embedded in important alternative conceptions of how experience may be significant for us, and discusses both how these conceptions are related to each other and how they fit into a wider philosophical context. His sophisticated and accessible account of the phenomenological philosophy of Husserl (...)
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  8. Howard Damian Kelly (2013). Being and Time, §15: Around-for References and the Content of Mundane Concern. Dissertation, The University of Manchester
    This thesis articulates a novel interpretation of Heidegger’s explication of the being (Seins) of gear (Zeugs) in §15 of his masterwork Being and Time (1927/2006) and develops and applies the position attributed to Heidegger to explain three phenomena of unreflective action discussed in recent literature and articulate a partial Heideggerian ecological metaphysics. Since §15 of BT explicates the being of gear, Part 1 expounds Heidegger’s concept of the ‘being’ (Seins) of beings (Seienden) and two issues raised in the ‘preliminary methodological (...)
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  9. J. N. Mohanty (1996). Kant and Husserl. Husserl Studies 13 (1):19-30.
  10. H. Pietersma (1966). Husserl's Concept of Philosophy. Dialogue 5 (03):425-442.
    As philosophers speak, they think that there are things whicht they can see and speak about as philosophers. But what are these things? And what is the general character of the philosopher's statements? How can we find out whether they are true? If, as is widely agreed, the philosopher does not rely on empirical research, in which direction ought we to look for the evidence to support philosophical statements? Husserl's transcendental-phenomenological reduction, we propose to show, can best be understood as (...)
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