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  1. Carlos Arboleda Mora (2014). Richard Kearney y la cuarta reducción fenomenológica. Escritos 22 (49):313-335.
    Uno de los fenomenólogos de la nueva generación que sigue la línea de Husserl, Heidegger, Marion y Lévinas es Richard Kearney. Este filósofo irlandés, católico, propone una cuarta reducción fenomenológica, esto es, volver al eschaton enraizado en la existencia cotidiana: encontrar la voz y el rostro de lo más alto en lo más bajo. Es como la realización de aquella idea heideggeriana de que “Sólo aquello del mundo que es de poca monta llegará alguna vez a ser cosa.” . En (...)
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  2. Peter Ashworth (1996). Presuppose Nothing! The Suspension of Assumptions in Phenomenological Psychological Methodology. Journal of Phenomenological Psychology 27 (1):i-25.
    Historically, the suspension of presuppositions arose as part of the philosophical procedure of the transcendental reduction which, Husserl taught, led to the distinct realm of phenomenological research: pure consciousness. With such an origin, it may seem surprising that bracketing remains a methodological concept of modern phenomenological psychology, in which the focus is on the life-world. Such a focus of investigation is, on the face of it, incompatible with transcendental idealism. The gap was bridged largely by Merleau-Ponty, who found it possible (...)
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  3. Jean-Michel Azorin & Jean Naudin (1997). The Hallucinatory Epoché1. Journal of Phenomenological Psychology 28 (2):171-195.
    This paper focuses on the phenomenological significance of schizophrenics' auditory hallucinations and begins with the face-to-face relationship in order to describe the schizophrenic experience. Following European psychiatrists like Blackenburg and Tatossian, the authors compare the bracketing of reality in the Husserlian phenomenological reduction with that of the hallucinatory experience. "Hallucinatory epoché" is used to refer to the schizophrenic way to experiencing auditory hallucinations. The problem of intentionality is then discussed, in addition to that of dialogue, internal time, living body, and (...)
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  4. Philip J. Bartok (2004). Perceiving Structure: Phenomenological Method and Categorial Ontology in Brentano, Husserl, and Sartre. Dissertation, University of Notre Dame
    Phenomenologists call for the abandoning of all philosophical theorizing in favor of a descriptive study of the "things themselves" as they are given. On its face, such a study of appearances would appear to have little to contribute to ontology, traditionally understood as the science of being and its most fundamental categories. But phenomenologists have not hesitated to draw ontological conclusions from their phenomenological investigations. Phenomenology and its ontological pretensions have come under attack, however, from philosophers of a wide variety (...)
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  5. Jules Bednarsky (1960). Two Aspects of Husserl's Reduction. Philosophy Today 4 (3):208-223.
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  6. Philip J. Bossert (1974). Sense of Epoche and Reduction in Husserls Philosophy. Journal of the British Society for Phenomenology 5 (3):243-255.
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  7. Bertrand Bouckaert (2002). De l'autre côté du miroir: les motifs phénomenologiques de la réduction chez Husserl, Fink et patocka. Recherches Husserliennes 17:87-116.
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  8. Matt Bower (2014). Husserl’s Motivation and Method for Phenomenological Reconstruction. Continental Philosophy Review 47 (2):135-152.
    In this paper I piece present an account of Husserl’s approach to the phenomenological reconstruction of consciousness’ immemorial past, a problem, I suggest, that is quite pertinent for defenders of Lockean psychological continuity views of personal identity. To begin, I sketch the background of the problem facing the very project of a genetic phenomenology, within which the reconstructive analysis is situated. While the young Husserl took genetic matters to be irrelevant to the main task of phenomenology, he would later come (...)
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  9. R. Bruzina (1995). Burt C. Hopkins, "Intentionality in Husserl and Heidegger: The Problem of the Original Method and Phenomenon of Phenomenology". [REVIEW] Husserl Studies 12 (3):227-233.
  10. Damian Byers (2003). Intentionality and Transcendence: Closure and Openness in Husserl's Phenomonoloy. 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.
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  11. David Carr (1974/2009). Phenomenology and the Problem of History: A Study of Husserl's Transcendental Philosophy. Northwestern University Press.
    In Phenomenology and the Problem of History. David Carr examines the paradox involving Husserl's transcendental philosophy and his later historicist theory.
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  12. Robert Denoon Cumming (1993). Phenomenology and Deconstruction, Volume Two: Method and Imagination. University of Chicago Press.
    In the present volume Cumming analyzes Sartre's transformation of Husserl's phenomenological method into a rudimentary dialectic.
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  13. Robert Denoon Cumming (1991). Phenomenology and Deconstruction. University of Chicago Press.
    "Husserl had captured me, I saw everything in terms of the perspectives of his philosophy," wrote Sartre of his conversion to Husserl's phenomenology. In the present volume Cumming analyzes Sartre's transformation of Husserl's phenomenological method into a rudimentary dialectic. Cumming thus provides an introduction to phenomenology itself, and more generally to the ways in which debts to previous philosophies can be refurbished in later philosophies. He shows how phenomenology, which for Husserl was a theory of knowledge in which "we can (...)
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  14. Suzanne Cunningham (1983). Husserl and Private Languages: A Response to Hutcheson. Philosophy and Phenomenological Research 44 (1):103-111.
  15. Suzanne Cunningham (1976). Language and the Phenomenological Reductions of Edmund Husserl. Nijhoff.
    CHAPTER I INTRODUCTION Rene" Descartes started modern Western philosophy on its search for an absolutely certain foundation for knowledge. ...
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  16. Suzanne Cunningham & Lenore Langsdorf (1979). Language, the Reductions, and "Immanence". Research in Phenomenology 9 (1):247-259.
  17. Bernard P. Dauenhauer (1976). Husserl's Phenomenological Justification of Universal Rigorous Science. International Philosophical Quarterly 16 (1):63-80.
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  18. Natalie Depraz (2009). The Failing of Meaning: A Few Steps Into a First-Person Phenomenological Practice. Journal of Consciousness Studies 16 (10-12):10-12.
    The experience I am going to go into refers to a process of emergence of meaning in consciousness. More particularly, what was given to me in terms of 'meaning' was the very lack of meaning of what was happening to me in the very moment. There is a crucial hypothesis here: this is the discovery of one's own experience and the production of a personal description of it within the framework of a disciplined practice. It is the only way to (...)
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  19. Antón Donoso (1997). Ortega y Gasset and Jamesian Pragmatism. [REVIEW] Newsletter of the Society for the Advancement of American Philosophy 25 (78):15-18.
  20. John J. Drummond, James Hart & J. Claude Evans (1992). Book Reviews. Fred Kersten: 'Phenomenological Method: Theory and Practice'. Manfred Somer: 'Evidenz Im Augenblick: Eine Phanomenologie der Reinen Empfindung'. Edmund Husserl: 'On the Phenomenology of the Consciousness of Internal Time (1893-1917)', Trans. John Barnett Brough. [REVIEW] Husserl Studies 9 (3).
    This very ambitious and remarkably detailed book examines some of the most fundamental themes in Husserl's philosophy. As is evident from the title, the book has two parts, the first of which (pp. 1-101) discusses Husserl's methodology, esp. the phenomenological reduction, and the second of which (pp. 103-347) investigates the themes of space, time, and other. These themes are selected because they are central to our mundane and embodied experience of an objective, physical and animate world.
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  21. John J. Drummond & Steven W. Laycock (1987). Book Reviews. Lester Embree (Ed.): 'Essays in Memory of Aaron Gurwitsch, 1983'. Reinhardt Grossmann: 'Phenomenology and Existentialism: An Introduction'. [REVIEW] Husserl Studies 4 (1).
  22. José Ruiz Fernández (2007). Un problema de la fenomenología: La controversia entre Husserl Y Natorp. Investigaciones Fenomenológicas: Anuario de la Sociedad Española de Fenomenología 5:6.
    In this paper I will bring into consideration the controversy betweenHusserl and Natorp dealing with the accurate meaning of the psychological reflectionand, altogether with that issue, how the phenomenological activityshould be assumed. I will try to present the legitimacy of some of the criticswhich Natorp and Husserl make to each other. This will lead us to a pointwhere we will be confronted with a major problem which is posed on us: the elucidation of the concrete sense of the phenomenological activity.En (...)
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  23. Gary Gutting (1971). Husserl and Logical Empiricism. Metaphilosophy 2 (3):197–226.
  24. Sara Heinämaa (2003). Merleau-Ponty’s Dialogue with Descartes: The Living Body and its Position in Metaphysics. In Dan Zahavi, Sara Heinämaa & Hans Ruin (eds.), Metaphysics, Facticity, Interpretation: Phenomenology in the Nordic Countries. Kluwer. 23–48.
  25. Jaakko Hintikka (1995). The Phenomenological Dimension. In Barry Smith & David Woodruff Smith (eds.), The Cambridge Companion to Husserl (Cambridge Companions to Philosophy). Cambridge University Press.
  26. Burt C. Hopkins (1997). Eugene Fink, Sixth Cartesian Meditation: The Idea of a Transcendental Theory of Method. [REVIEW] Husserl Studies 14 (1):61-74.
  27. Burt C. Hopkins (1993). Intentionality in Husserl and Heidegger the Problem of Original Method and Phenomenon of Phenomenology.
  28. Burt C. Hopkins (1991). Phenomenological Self-Critique of its Descriptive Method. Husserl Studies 8 (2):129-150.
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  29. Burt C. Hopkins (1989). Husserl's Account of Phenomenological Reflection and Four Paradoxes of Reflexivity. Research in Phenomenology 19 (1):180-194.
  30. Walter Hopp (2009). Phenomenology and Fallibility. Husserl Studies 25 (1):1-14.
    If Husserl is correct, phenomenological inquiry produces knowledge with an extremely high level of epistemic warrant or justification. However, there are several good reasons to think that we are highly fallible at carrying out phenomenological inquiries. It is extremely difficult to engage in phenomenological investigations, and there are very few substantive phenomenological claims that command a widespread consensus. In what follows, I introduce a distinction between method-fallibility and agent-fallibility, and use it to argue that the fact that we are fallible (...)
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  31. Peter Hutcheson (1981). Husserl and Private Languages. Philosophy and Phenomenological Research 42 (1):111-118.
  32. Hanne Jacobs (2013). Phenomenology as a Way of Life? Husserl on Phenomenological Reflection and Self-Transformation. Continental Philosophy Review 46 (3):349-369.
    In this article I consider whether and how Husserl’s transcendental phenomenological method can initiate a phenomenological way of life. The impetus for this investigation originates in a set of manuscripts written in 1926 (published in Zur phänomenologischen Reduktion) where Husserl suggests that the consistent commitment to and performance of phenomenological reflection can change one’s life to the point where a simple return to the life lived before this reflection is no longer possible. Husserl identifies this point of no return with (...)
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  33. Kenneth Knies (2011). The Practical Obscurity of Philosophy: Husserl's “ Arbeit der Probleme der Letzten Voraussetzungen ”. [REVIEW] Husserl Studies 27 (2):83-104.
    I argue that the teleological-historical reflections of the Crisis are an effort to clarify what Husserl calls the ultimate presuppositions of phenomenology. I begin by describing the kind of presuppositions revealed in natural-attitude and phenomenological reflection. I then consider how the ultimate presuppositions become problematic for Husserl. After clarifying the distinction between these presuppositions and those already handled by the reduction, I consider the appropriateness of the new reflections Husserl undertakes in order to address them.
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  34. Stephan Körner (1984). Über philosophische Methoden und Argumente. Grazer Philosophische Studien 22:27-39.
    Hauptthema des Aufsatzes sind philosophische Methoden und Argumente, welche der Begründung allgemeingültiger, philosophischer Prinzipien dienen sollen. Es wird gezeigt, daß die Cartesianische Methode des Zweifels, die transzendentale Methode Kants und die phänomenologische Methode Husserls diese Aufgabe nicht erfüllen, daß sie aber, wenn man von ihren Ausschließlichkeitsansprüchen absieht, wichtige Einsichten enthalten. Selbst die sogenannte "wissenschaftliche" und die sogenannte "linguistische" Methode erweisen sich trotz ihrer Zirkularität als nicht völlig wertlos. Der Aufsatz schließt mit einigen Bemerkungen über Argumentationsweisen, welche bescheidenere Ziele verfolgen und (...)
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  35. D. R. Koukal (2001). The Rhetorical Impulse in Husserl's Phenomenology. Continental Philosophy Review 34 (1):21-43.
  36. J. Kunschova (2005). Is Natural Attitude Still an Attitude?(The Problematics of Natural Attitude in Husserl's Works on Reduction). Filozofia 60 (3):155-161.
    The natural attitude is the ground of Edmund Husserl’s phenomenology and as such it is connected with reduction and also constitution. This notion influences other phenomenological investigations. Natural attitude has its specific position among other attitudes . However, its definition is to some extent problematic. The paper deals with the notion of natural attitude in Husserl’s texts about reduction, for instance with its connection to „themes“, natural world and other attitudes. It pays attention to its transcendental dimension, its rather paradoxical (...)
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  37. Danielle Lories (2006). Remarks on Aesthetic Intentionality: Husserl or Kant. International Journal of Philosophical Studies 14 (1):31 – 49.
    It is sometimes claimed that Husserl's writings provide an inspiration for considering art today. More specifically we ask here whether Husserl's description of aesthetic attitude is rich and original. The comparisons he draws between the aesthetic attitude and the phenomenological attitude always aim to clarify the phenomenological attitude and thus take it for granted that the typical features of the aesthetic attitude are well known. In this way Husserl presupposes and retrieves the teaching of Kant, although in certain working notes (...)
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  38. Kevin Love (2008). Being Startled: Phenomenology at the Edge of Meaning. Phaenex 3 (2):149-178.
    Opening with a consideration of the methodological stakes, the paper examines, in a preparatory way, the phenomenon of the startle as a limit case for phenomenological analysis. Taking a bearing from a traditional Husserlian schema, the analysis quickly finds itself twisting and turning, contorting the received phenomenological method in order to remain with the phenomenon. Elements of Heidegger’s “fundamental analysis of Dasein” are also tried out, but similarly find themselves dislocated by the peculiar phenomenological content of the startle. Thus unsettling (...)
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  39. E. Marbach (1999). Building Materials for the Explanatory Bridge. Journal of Consciousness Studies 6 (2-3):2-3.
    [opening paragraph]: In recent years, David J. Chalmers has forcefully made a point that I consider to be extremely important for the study of consciousness, also from a Husserlian perspective. The point is that conscious experience is ‘an explanandum in its own right’ . In order to make progress in addressing the problem of the explanatory gap between physical processes and conscious experience, new approaches are therefore to be explored. As Chalmers has it, ‘a mere account of the functions stays (...)
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  40. Eduard Marbach (2008). Vers l'intégration de la phénoménologie husserlienne dans les neurosciences cognitives de la conscience. Synthesis Philosophica 22 (2):385-400.
    L’article présente d’abord quelques remarques d’ordre général sur la phénoménologie philosophique de Husserl afin de les relier à l’étude scientifique de la conscience et de rappeler quelques- unes des doctrines méthodologiques de la phénoménologie husserlienne de la conscience . Le texte expose ensuite quelques travaux récents relevant de l’approche dite de l’« imagerie cérébrale » dans les domaines de la psychologie et des neurosciences cognitives . Ensuite, un exposé détaillé d’une analyse réflexive des expériences conscientes, impliquant l’«imagerie » ou des (...)
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  41. Jean-Luc Marion (1998). Reduction and Givenness: Investigations of Husserl, Heidegger, and Phenomenology. Northwestern University Press.
    Through careful analysis of phenomenological texts by Husserl and Heidegger, Marion argues for the necessity of a third phenomenological reduction that concerns what is fully implied but left largely unthought by the phenomenologies of both ...
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  42. Jordino Marques (2010). O método fenomenológico em Husserl e Heidegger - Diferenças e aproximações. Philósophos - Revista de Filosofia 2 (1):41-54.
    Este artigo analisa alguns aspectos do método fenomenológico em Husserl e Heidegger.
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  43. Algis MickŪnas (2010). Husserl's Critique of Kant's Dialectics / Huserliška Kanto Dialektikos Kritika. Žmogus Ir Žodis: Filosofija: Mokslo Darbai (Man And Word: Part IV: Philosophy Research Papers) 12:4-13.
    Fenomenologinė refleksija gali parodyti kiek „Aš esu ten“ kaip faktiškumas yra esmiškai koreliuotas su pasaulio horizontu ir šis „Aš esu ten“ nėra jokia esybė pasaulyje. Tai reiškia, kad savastis kaip pastovumas kisme nėra esybės tęstinumas laike ir jos tikslas nėra laikiška determinacija. Tačiau kaip temporalizacija ji gali suponuoti laikišką determinaciją. Lingvistiniai įpročiai gali mus versti ieškoti laikiškų apibrėžčių. Kaip pastebėjo Husserlis, lingvistinė artikuliacija veda prie ontifikacijos ir todėl reikalauja atnaujinto epoche atlikimo. Epoche naudojama siekiant parodyti, jog savastis nėra kažkas, kas (...)
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  44. Douglas Moggach (1988). Phénoménologie et dialectique du travail. Philosophiques 15 (2):311-329.
    Ludwig Landgrebe interprète les réductions phénoménolo- gique et eidétique de Husserl comme théorie de la corporéité, du travail et de la société, pour situer le sujet actif dans le monde naturel et historico-culturel. Cette théorie repose toujours sur un individualisme aprioriste. Une ontologie sociale, inspirée surtout des derniers ouvrages de Lukacs, cherche le principe de synthèse des dimensions concrètes et structurelles de l'expérience dans la logique dialectique du processus de travail lui-même, plutôt que dans la corporéité, et reformule ainsi le (...)
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  45. Wesley Morriston (1976). Intentionality and Phenomenological Method-Critique of Husserls Transcendental Idealism. Journal of the British Society for Phenomenology 7 (1):33-43.
  46. Jean Naudin, Caroline Gros-Azorin, Aaron Mishara, Osborne P. Wiggins, M. Schwartz & J. -M. Azorin (1999). The Use of the Husserlian Reduction as a Method of Investigation in Psychiatry. Journal of Consciousness Studies 6 (2-3):2-3.
    Husserlian reduction is a rigorous method for describing the foundations of psychiatric experience. With Jaspers we consider three main principles inspired by phenomenological reduction: direct givenness, absence of presuppositions, re-presentation. But with Binswanger alone we refer to eidetic and transcendental reduction: to establish a critical epistemology; to directly investigate the constitutive processes of mental phenomena and their disturbances, freed from their nosological background; to question the constitution of our own experience when facing a person with mental illness. Regarding the last (...)
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  47. L. Ni (1998). Primal Consciousness and Reflection in the Work of Husserl. Husserl Studies 15 (2):77-99.
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  48. Howard Pearce (2001). Illusion and Essence: Husserl's Epoché, Gadamer's Transformation Into Structure, and Mamet's Theatrum Mundi. Analecta Husserliana 73:111-128.
  49. T. Pentzopoulouvalalas (1988). The Suspension of Judgment or the Conquest of the Phenomenon-Reflections on a Possible Comparison Between the Suspension of Judgment of Husserl and of the Greek Sceptics. Kant-Studien 79 (2):218-235.
  50. Mario Perniola (2011). The Expanded Epoché. Iris 3 (6):157-170.
    The following essay argues that the Husserlian idea of the epoché could be expanded to cover all aspects of practical life. The first part summarizes the extensive debate developed on this issue in English speaking Phenomenology in the 1970s, one that focused on the relation between the notions of epoché and reduction. In fact, the notion of reduction seems to run counter to the idea of expanding the epoché, insofar as it confines the latter within the narrow horizon of a (...)
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