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  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. 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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  7. 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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  8. 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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  9. Charles W. Harvey (1986). Husserl's Phenomenology and Possible Worlds Semantics: A Reexamination. [REVIEW] Husserl Studies 3 (3):191-207.
  10. 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).
  11. Jay Lampert (1988). Husserl and Hegel on the Logic of Subjectivity. Man and World 21 (4):363-393.
  12. 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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  13. 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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  14. 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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  15. 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.
  16. 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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  17. 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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  18. 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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  19. 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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  20. 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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  21. Robert C. Solomon (1976). Sense and Essence: Frege and Husserl. In Harold A. Durfee (ed.), International Philosophical Quarterly. Nijhoff. 31--54.
  22. 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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  23. 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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  24. 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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  25. 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. Rudolf Bernet (2004). Husserl's Transcendental Idealism Revisited. New Yearbook for Phenomenology and Phenomenological Philosophy 4:1-20.
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  3. 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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  4. Leo Bostar (1993). Reading Ingarden Read Husserl: Metaphysics, Ontology, and Phenomenological Method. [REVIEW] Husserl Studies 10 (3):211-236.
  5. 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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  6. Vittorio De Palma (2005). Ist Husserls Phänomenologie ein transzendentaler Idealismus? Husserl Studies 21 (3):183-206.
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  7. 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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  8. Paul Gorner (1991). Realism and Idealism In Husserl. Idealistic Studies 21 (2/3):106-113.
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  9. Gregor Haefliger (1990). Ingarden Und Husserls Transzendentaler Idealismus. Husserl Studies 7 (2):103-121.
  10. Harrison Hall (1989). Husserl's Realism and Idealism. In J. Mohanty & William R. McKenna (eds.), Husserl's Phenomenology. University Press of America.
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  11. Harrison Hall (1976). Idealism and Solipsism in Husserls Cartesian Meditations. Journal of the British Society for Phenomenology 7 (1):53-55.
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  12. Errol E. Harris (1977). The Problem of Self-Constitution For Idealism and Phenomenology. Idealistic Studies 7 (1):1-27.
    Following kant, idealists establish the transcendental unity of the subject as the prior condition of experience of objects. this is necessarily all-inclusive and the finite self becomes one of its phenomena, which cannot be identified with the transcendental ego, nor yet be wholly divorced from it. this is the basis of kant's paralogism of reason. t h green, f h bradley and edmund husserl are all victims of this paralogism, each in his own way. green fails to avoid it by (...)
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  13. Sidney Hook (1930). Husserl's Phenomenological Idealism. Journal of Philosophy 27 (14):365-380.
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  14. P. Hutcheson (1991). J.R. Mensch, "Intersubjectivity and Transcendental Idealism". [REVIEW] Husserl Studies 8 (2):161.
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  15. Roman Ingarden (2002). Husserl – la Controverse Idéalisme-Réalisme. Vrin.
    Le philosophe polonais Roman Ingarden , plus connu en France comme l’auteur de L’Œuvre d’art littéraire, est en premier lieu un phénoménologue appartenant au groupe des premiers disciples de Husserl à Göttingen. Séduit par la lecture des Recherches logiques, il développe sa propre pensée sur la base d’un double réalisme – réalisme des essences et réalisme des object individuels réels – ce qui le conduit naturellement à s’opposer à l’idéalisme transcendantal qui se dégage des Ideen I. Son combat en faveur (...)
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  16. Roman Ingarden (1976). The Letter to Husserl About the VI [Logical] Investigation and 'Idealism'. In A. . T. Tymieniecka (ed.), Analecta Husserliana. 419--438.
  17. Roman Ingarden (1975). On the Motives Which Led Husserl to Transcendental Idealism. Martinus Nijhoff.
    INTRODUCTION I have often asked myself why Husserl, really, headed in the direction of transcendental idealism from the time of his ...
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  18. Hanne Jacobs (2007). Lavigne, Jean-François, Husserl Et la Naissance de la Phénoménologie (1900–1913). Des Recherches Logiques aux Ideen: La Genèse de l'Idéalisme Transcendantal Phénoménologique. [REVIEW] Husserl Studies 23 (1):71-82.
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  19. Fritz Kaufmann (1940). Theodore W. Adorno's Husserl and the Problem of Idealism. [REVIEW] Philosophy and Phenomenological Research 1:123.
  20. Jean-François Lavigne (2009). Accéder au Transcendantal: Réduction Et Idéalisme Transcendantal Dans les Idées Directrices Pour Une Phénoménologie Pure Et Une Philosophie Phénoménologique de Husserl. Vrin.
    Et si, à l'inverse, la réduction se présuppose elle-même, que vaut l'idée d'un " accès " au transcendantal ? Qu'est-ce alors que ce " transcendantal ", auquel on prétend ainsi accéder ?
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  21. Jean-françois Lavigne (2009). Accéder au Transcendantal?: Réduction Et Idéalisme Transcendantal Dans les Ideen I de Husserl. Vrin.
    Le premier volume des Idées directrices pour une phénoménologie pure et une philosophie phénoménologique est le traité fondamental de la phénoménologie de Husserl. Il s’y propose d’introduire le lecteur à la nouvelle attitude méthodique de la phénoménologie – la réduction transcendantale – pour révéler la subjectivité comme vie intentionnelle constituant en soi toute réalité objective sans exception : comme subjectivité transcendantale.La réduction apparaît ainsi liée d’emblée à une thèse métaphysique, l’idéalisme transcendantal, que Husserl revendiquera dans les Méditations cartésiennes comme l’« (...)
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  22. Jean-François Lavigne (2005). Husserl Et la Naissance de la Phénoménologie, 1900-1913: Des Recherches Logiques aux Ideen: La Genèse de l'Idéalisme Transcendantal Phénoménologique. [REVIEW] Presses Universitaires de France.
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  23. Sebastian Luft (2007). Desde el ser a lo dado y desde lo dado al ser: algunos comentarios sobre el significado del trascendentalismo ideal en Kant y Husserl. Investigaciones Fenomenológicas 5:49-83.
    This paper takes a fresh look at a classical theme in philosophical scholarship, the meaning of transcendental idealism, by contrasting Kant's and Husserl's versions thereof. I present Kant's transcendental idealism as a theory distinguishing between the world as in-itself and as given to the experiencing human being. This reconstruction provides the backdrop for Husserl's transcendental phenomenology as a brand of transcendental idealism expanding on Kant: Through the phenomenological reduction Husserl universalizes Kant's transcendental philosophy to an eidetic science of subjectivity. He (...)
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  24. Sebastian Luft (2007). From Being to Givenness and Back: Some Remarks on the Meaning of Transcendental Idealism in Kant and Husserl. International Journal of Philosophical Studies 15 (3):367 – 394.
    This paper takes a fresh look at a classical theme in philosophical scholarship, the meaning of transcendental idealism, by contrasting Kant's and Husserl's versions of it. I present Kant's transcendental idealism as a theory distinguishing between the world as in-itself and as given to the experiencing human being. This reconstruction provides the backdrop for Husserl's transcendental phenomenology as a brand of transcendental idealism expanding on Kant: through the phenomenological reduction Husserl universalizes Kant's transcendental philosophy to an eidetic science of subjectivity. (...)
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  25. Uwe Meixner (2010). Husserl transzendentaler Idealismus als Supervenienzthese. Ein interner Realismus. In Manfred Frank & Niels Weidtmann (eds.), Husserl und die Philosophie des Geistes. Suhrkamp.
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