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  1. Jeffner Allen (1976). A Husserlian Phenomenology of the Child. Journal of Phenomenological Psychology 6 (2):164-179.
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  2. Holly Andersen (2014). The Development of the ‘Specious Present’ and James’ Views on Temporal Experience. In Dan Lloyd Valtteri Arstila (ed.), Subjective Time: the philosophy, psychology, and neuroscience of temporality. MIT Press. 25-42.
    This chapter examines the philosophical discussion concerning the relationship between time, memory, attention, and consciousness, from Locke through the Scottish Common Sense tradition, in terms of its influence on James' development of the specious present doctrine. The specious present doctrine is the view that the present moment in experience is non punctate, but instead comprises some nonzero amount of time; it contrasts with the mathematical view of the present, in which the divide between past and future is merely a point (...)
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  3. E. Avelallemant & K. Schuhmann (1992). A Witness to Origins of the Phenomenological Movement-Conrad, Theodor Report From the Year 1954. Husserl Studies 9 (2):77-90.
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  4. Marina Paola Banchetti-Robino (2009). Lebenswelt and Lebensform: Husserl and Wittgenstein on the Possibility of Intercultural Communication. Arhe (11):57-71.
  5. Archana Barua (2007). Husserl, Heidegger, and the Transcendental Dimension of Phenomenology. Indo-Pacific Journal of Phenomenology 7 (1).
    Understanding phenomenology as a philosophical approach in which human-world relationships are analysed, as well as the constitution of subjectivity and objectivity within these relationships, this paper addresses some issues related to the transcendental dimension in the phenomenology of Edmund Husserl. An attempt is also made to re-address some issues related to phenomenology and its transcendental dimension as understood by adherents of hermeneutical phenomenology such as Paul Ricoeur. In essence, the focus of the paper is on exploring the following issues: what (...)
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  6. Carlos Belvedere (2006). La Fenomenología Como Estructuralismo Genético Natural. Enfoques 18 (1-2):19-26.
    Very often, phenomenology has been presented as opposed to structuralism. We aim to contest that opposition. We will argue that Husserl has influenced on structuralism in the early 20th century, and that phenomenolgy shows itself as a neither a global (trivial) nor a methodic struc-turalism. Indeed,..
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  7. Jan Bengtsson (1992). The Phenomenological Movement in Swedish Philosophy. Husserl Studies 9 (1):1-29.
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  8. Juan José Padial Benticuaga (1996). Aspectos Gnoseológicos de la Noción de Mundo. Anuario Filosófico 29 (55):901-910.
    Contemporary philosophy from Husserl focuses in the notion of world. Polo in his theory of knowledge explain a notion of world that solves some latent difficulties in the speeches of Husserl and Heidegger.
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  9. Bárbara Bettocchi (2013). La experiencia del tiempo en Funes el memorioso a la luz de las Lecciones de fenomenología de la conciencia interna del tiempo de Edmund Husserl. Estudios de Filosofía 10:39-51.
    El artículo busca presentar las reflexiones acerca de la conciencia interna del tiempo de Edmund Husserl, compiladas en las Lecciones de fenomenología de la conciencia del tiempo de 1928, a la luz del retrato que hace Borges del personaje del cuento Funes el memorioso. Intenta mostrar cómo es que en ambos casos están presentes los mismos cuestionamientos acerca de nuestra experiencia del tiempo y de la persistencia de nuestra identidad en la memoria, y cómo ambas concepciones implican una crítica al (...)
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  10. Rudolf Boehm (1972). Omlijning Van een nieuw begrip Van transcendentaalfilosofie: Een kritiek op husserls reductie Van de fenomenologie tot een transcendentale. Tijdschrift Voor Filosofie 34 (3):407 - 433.
    Mit dem vorliegenden Beitrag sucht der Verf. eine Begründung für die auch von anderen Phänomenologen geteilte Meinung zu geben, daß einer entschiedenen Auswirkung der „wesentlich neuen” Intentionen der Phänomenologie die ihr von Husserls selbst gegebene transzendentalphilosophische Formulierung im Wege steht. Zum Zweck der Begründung dieser Meinung wird die Idee der Transzendentalphilosophie — den schwankenden Umschreibungen Husserls und schon Kants gegenüber - bestimmt als die einer Theorie der notwendigen Bedingungen der Möglichkeit des Gegebenseins von etwas überhaupt, verbunden mit der Idee des (...)
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  11. Luciano Boi (2007). Foreword. 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. 7-12.
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  12. Luciano Boi, Pierre Kerszberg & Frédéric Patras (2007). Introduction. 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. 1-4.
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  13. Leo Bostar, Shaun Gallagher & Terry S. Kasely (1992). Book Review. [REVIEW] Husserl Studies 9 (2):125-144.
  14. Marcus Brainard (2002). Belief and its Neutralization: Husserl's System of Phenomenology in Ideas I. State University of New York Press.
    Presenting the first step-by-step commentary on Husserl’s Ideas I, Marcus Brainard’s Belief and Its Neutralization provides an introduction not only to this central work, but also to the whole of transcendental phenomenology. Brainard offers a clear and lively account of each key element in Ideas I, along with a novel reading of Husserl, one which may well cause scholars to reconsider many long-standing views on his thought, especially on the role of belief, the effect and scope of the epoché, and (...)
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  15. Robert Brisart (2011). Husserl et la no ready-made theory : la phénoménologie dans la tradition constructiviste. Bulletin d'Analyse Phénoménologique (1):3-36.
    Dans l?histoire récente de l?art, l?idée du ready-made fut un artifice assez efficace pour montrer que n?importe quel objet déjà manufacturé pouvait être érigé en ?uvre d?art, pourvu qu?on le conçoive et le nomme comme telle. C?était en somme délibérément minimiser toutes les qualités imparties à la matérialité d?un objet d?art pour mieux laisser apparaître la conceptualisation dont procède sa genèse. Je soutiens pour ma part que, dans l?histoire de la philosophie, la théorie du ready-made a en quelque sorte toujours (...)
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  16. Ronald Bruzina (1986). The Enworlding (Verweltlichung) of Transcendental Phenomenological Reflection: A Study of Eugen Fink's “6th Cartesian Meditation”. [REVIEW] Husserl Studies 3 (1):3-29.
  17. Javier Enrique Carreño Cobos (2013). The Many Senses of Imagination and the Manifestation of Fiction: A View From Husserl's Phenomenology of Phantasy. [REVIEW] Husserl Studies 29 (2):143-162.
    The systematic importance of the eidetic account of phantasy for Husserlian phenomenology in general is undisputed, but whether this account can be relevant for Aesthetics has often been put into question. In this paper I argue that Husserl’s rich phenomenology of phantasy, and in particular his account of perceptual phantasy, can nevertheless significantly enhance our understanding of how we recognize and imaginatively participate in artistic fictions. Moreover, I show how Husserl’s peculiar formulation of a non-intuitive phantasy at stake in artistic (...)
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  18. Allan Casebier (1991). Film and Phenomenology: Toward a Realist Theory of Cinematic Representation. Cambridge University Press.
    In Film and Phenomenology, Allan Casebier develops a theory of representation first indicated in the writings of the father of phenomenology, Edmund Husserl, and then applies it to the case of cinematic representation. This work provides one of the clearest expositions of Husserl's highly influential but often obscure thought. It also demonstrates the power of phenomenology to illuminate the experience of the art form unique to the twentieth-century cinema. Film and Phenomenology is intended as an antidote to all hitherto existing (...)
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  19. Steven Galt Crowell (2001). Husserl, Heidegger, and the Space of Meaning: Paths Toward Transcendental Phenomenology. Northwestern University Press.
  20. Steven Galt Crowell (1993). Christopher McCann: 'Presence and Coincidence: The Transformation of Transcendental Into Ontological Phenomenology'. [REVIEW] Husserl Studies 10 (1).
  21. Darcey M. Dachyshyn (2013). Children Dwelling in the Absence of Home. Indo-Pacific Journal of Phenomenology 12 (1).
    The lived experience of children dwelling in the absence of home is explored through the memoirs of Haddy, who as a child of four moved with her family from Fiji to Canada. The recollections of some refugee children along with situations from the author’s own life appear more nominally. The feeling of at-homeness, the act of leaving home, the experience of arriving in a new place, and making a new home are considered. Schutz’s (1971) notion of the ‘stranger’ is applied (...)
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  22. Bernard P. Dauenhauer (1976). Silence : An Intentional Analysis. Research in Phenomenology 6 (1):63-83.
    To clarify the sense of the complex positive phenomenon of silence, i engage in an intentional analysis of its occurrences. in making this analysis i use a method derived basically from husserl. through this method i establish that silence is 1) an active intentional performance necessary for the clarification of the sense of intersubjectivity, 2) an intentional performance which does not intend fully determinate objects, 3) that which interrupts the "and so forth" of a stream of performances which does intend (...)
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  23. John J. Drummond (1992). Edmund Husserl's Reformation of Philosophy. American Catholic Philosophical Quarterly 66 (2):135-154.
  24. Jean-Baptiste Dussert (2008). Le primat de la description dans la phénoménologie et le Nouveau Roman. Studia Phaenomenologica 8:241-258.
    The point shared by phenomenology and the French Nouveau Roman is that they both confer great importance to description. But is it philosophically interesting to compare the works of authors like Nathalie Sarraute, Alain Robbe-Grillet or Claude Simon (which relate to details in the material world) with the works of Husserl (whose object is the eidos)? In this article, we first study in what way the method suggested by Husserl was innovative and in what way it influenced his examples and (...)
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  25. Chad Engelland (2012). Disentangling Heidegger's Transcendental Questions. Continental Philosophy Review 45 (1):77-100.
    Recapitulating two recent trends in Heidegger-scholarship, this paper argues that the transcendental theme in Heidegger’s thought clarifies and relates the two basic questions of his philosophical itinerary. The preparatory question, which belongs to Being and Time , I.1–2, draws from the transcendental tradition to target the condition for the possibility of our openness to things: How must we be to access entities? The preliminary answer is that we are essentially opened up ecstatically and horizonally by timeliness. The fundamental question, which (...)
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  26. Martin Eshleman (1966). Aesthetic Experience, The Aesthetic Object and Criticism. The Monist 50 (2):281-298.
    The aesthetic experience, In husserl's language, Brackets or suspends the natural standpoint. Consciousness perceives the work of art not as an object of the factual world, But as a man-Made artifact to be enjoyed just for certain immediately experienced qualities. The work of art is neither a real physical entity nor a real psychical entity, But a purely intentional object, For which the physical object serves as a substratum. The critic must recreate the purely intentional object by completing the schema (...)
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  27. Eugen Fink (1933). Die phänomenologische philosophie Edmund husserls in der gegenwärtigen kritik. Kant-Studien 38 (1-2):319-383.
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  28. Russell Ford (1997). After Modernity. Review of Metaphysics 51 (1):165-165.
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  29. Rodolphe Gasché (2009). Europe, or the Infinite Task: A Study of a Philosophical Concept. Stanford University Press.
    Edmund Husserl. Infinite tasks -- Universality and spatial form -- Universality in the making -- Martin Heidegger. Singular essence -- The strangeness of beginnings -- The originary world of tragedy -- Jan Patoka. Care of the soul -- The genealogy of Europe-responsibility -- Jacques Derrida. European memories -- This little thing that is Europe -- De-closing the horizon.
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  30. C. Glombik (2005). The Poles and the Goettinger Phenomenological Movement. Husserl Studies 21 (1).
  31. Philip T. Grier (2009). Gustav Shpet and the Semiotics of 'Living Discourse'. International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 22 (1):61-68.
    Semioticians traditionally honor Russian linguistics of the early 20th century, and study Jakobson, Vinogradov, Vinokur or the early Trubetzkoy. They do, however, seldom consider Russian philosophers of the same period. Gustav Shpet is an important representative of Russian philosophers in discussion with Hegel, Neo-Kantian thinkers and contemporaries in Russia and abroad, among them Edmund Husserl, originator of transcendental phenomenology. Shpet introduced Husserl’s phenomenology in Russia and expanded those ideas in his 1914 Appearance and Sense. A triangle “Hegel—Husserl—semiotics” emerged where Shpet (...)
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  32. Miles Groth (2002). Crowell, Steven Galt. Husserl, Heidegger, and the Space of Meaning. Review of Metaphysics 55 (3):622-624.
  33. Changchi Hao (2006). Wu-Wei and the Decentering of the Subject in Lao-Zhuang. International Philosophical Quarterly 46 (4):445-457.
    This essay attempts to provide an alternative approach to the philosophy of religion through a new interpretation of Daoist philosophy in light of Husserl’s phenomenology. I argue that Lao-Zhuang’s wu-wei should be understood as a reduction of our existential and conceptual beliefs about the reality of this world. In Lao-Zhuang, wu-wei is related to the theme of decentering of the subject. In order to be a true self, we have to make space at the core of our being for Dao (...)
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  34. Brian Harding (2005). Epoché, the Transcendental Ego, and Intersubjectivity in Husserl's Phenomenology. Journal of Philosophical Research 30:141-156.
    This essay is concerned with defending Husserl against the criticism that he is insuffi ciently attentive to intersubjectivity. It has two moments; the fi rst articulates what I take to be a general version of the critique and then turns to a discussion of a version derived from Wittgenstein’s private language argument and the ensuing debate regarding this critique between Suzanne Cunningham and Peter Hutcheson. This discussion concludes by noting a general agreement betweenthe two participants that Husserl’s ego is not (...)
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  35. Pavel Hlavinka (2012). The Origins of Phenomenology in Brentano and Husserl. Filozofia 67 (4):315-322.
    The paper tries to shed light on the development of the phenomenological thinking of two founding fathers of phenomenology: Brentano and Husserl. Through the criticism of psychologism it approaches the classical modern thesis articulated already by Descartes in his Meditations, namely that our inner being and consciousness are given to us more directly than the being of nature. This psychic/physical dualism as well as holding the psychic independent of its physical environment (i.e. Husserlian preserving a transcendental position), were ever more (...)
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  36. Burt C. Hopkins (2012). Steven G. Crowell: Husserl and the Space of Meaning: Paths Towards Trascendental Philosophy. Areté. Revista de Filosofía 14 (2).
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  37. Burt C. Hopkins (1997). Eugene Fink, Sixth Cartesian Meditation: The Idea of a Transcendental Theory of Method. [REVIEW] Husserl Studies 14 (1):61-74.
  38. Burt Hopkins & John Drummond (eds.) (2014). The New Yearbook for Phenomenology and Phenomenological Philosophy: Volume 13. Routledge.
    The New Yearbook for Phenomenology and Phenomenological Philosophy provides an annual international forum for phenomenological research in the spirit of Husserl's groundbreaking work and the extension of this work by such figures as Scheler, Heidegger, Sartre, Levinas, Merleau-Ponty and Gadamer.
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  39. Carlo Ierna, Filip Mattens & Hanne Jacobs (eds.) (2010). Philosophy, Phenomenology, Sciences. Essays in Commemoration of Edmund Husserl. Springer.
    This volume is a broad anthology addressing many if not most major topics in phenomenology and philosophy in general: from foundational and methodological ...
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  40. Paul Janssen (1993). Phänomenologie Als Geschichtsphilosophie in Praktischer Absicht: Den Philosophischen Intentionen Ludwig Landgrebes Zur Erinnerung. [REVIEW] Husserl Studies 10 (2):97-110.
  41. Richard Kamber (1969). Phenomenology and Existentialism. Journal of the History of Philosophy 7 (2):222-224.
    This anthology of classic essays focuses on the philosophy of Edmund Husserl and the philosophical movement to which his writings gave impetus: phenomenology. Sixty contributions from a wide variety of scholars provide an introduction to phenomenology and existentialist phenomenology. Among the contributors are Frege, Chisholm, Merleau-Ponty, Schmitt, Tillman, Gendlin, Sellars, Linsky, Dreyfus, Ryle, Solomon, Schlick, Ricoeur, Marcel, Heidegger, Sartre, Brentano, Olafson, Camus, and de Beauvoir.
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  42. Fred Kersten, Robert J. Dostal & Lenore Langsdorf (1992). Book Reviews. Eugen Fink: 'VI. Cartesianische Meditation, Teil 1: Die Ldee Einer Transzendentalen Methodenlehre'. Reinald Klockenbusch: 'Husserl Und Cohn: Widerspruch, Reflexion, Und Telos in Phanomenologie Und Dialektik'. John J. Drummond: 'Husserlian Intentionality and Non-Foundational Realism: Noema and Object'. [REVIEW] Husserl Studies 9 (1).
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  43. Pierre Kerszberg (2007). Foreword. 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. 167-172.
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  44. Mark Kingwell (2000). Husserl's Sense of Wonder. Philosophical Forum 31 (1):85–107.
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  45. Scott Kretchmar (2014). A Phenomenology of Competition. Journal of the Philosophy of Sport 41 (1):21-37.
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  46. Richard L. Lanigan (2011). Husserl's Phenomenology in America (USA): The Human Science Legacy of Wilbur Marshall Urban and the Yale School of Communicology. Schutzian Research. A Yearbook of Worldly Phenomenology and Qualitative Social Science 3:203-217.
    Edmund Husserl gave his famous London Lectures (in German) in June 1922 where he says his purpose is to explain “transcendental sociological [intersubjective] phenomenology having reference to a manifest multiplicity of conscious subjects communicating with one another”. This effective definitionof semiotic phenomenology as Communicology was reported in English (1923) by Charles K. Ogden and I. A. Richards in the first book on the topic titled The Meaning of Meaning. This groundwork was in full development by 1939 with the first detailed (...)
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  47. David J. Levy (1993). Europe, Truth, and History: Husserl and Voegelin on Philosophy and the Identity of Europe. [REVIEW] Man and World 26 (2):161-180.
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  48. Patricia Limido-Heulot (2010). L'expérience esthétique, entre feinte intentionnelle et épreuve réelle. Bulletin d'Analyse Phénoménologique (7):1-31.
    Cette étude est née de la remarque troublante d’un roman dans lequel un personnage relit Anna Karénine et se rend compte qu’il a tout oublié de sa première lecture : l’histoire, les émotions vécues alors, tout cela paraît n’avoir pas laissé de traces. Je me suis donc interrogée sur la nature de l’expérience esthétique et le type de souvenir qu’elle engendre. Une expé­rience peut-elle ne pas laisser de traces ? mais alors est-elle encore une expérience ? ou bien peut-on envisager (...)
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  49. Christian Lotz (2006). Action: Phenomenology of Wishing and Willing in Husserl and Heidegger. [REVIEW] Husserl Studies 22 (2):121-135.
    The problem of distinguishing between willing and wishing and their significance for both the constitution of our consciousness as well as the constitution of our practical life runs all the way through the history of philosophy. Given the persuasiveness of the problem, it might be helpful to draw a sharp distinction between a metaphysical and a psychological or phenomenological approach to the problem. The first approach may be identified with the positions that Fichte, Schelling, Hegel, Schopenhauer and Nietzsche held, which (...)
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  50. Hermann Lübbe (1960). Die geschichtliche Bedeutung der Subjektivitätstheorie Edmund Husserls. Neue Zeitschrift für Systematische Theologie Und Religionsphilosophie 2 (3).
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