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  1. Hicham Afeissa (2006). Kant, néokantismes et phénoménologie husserlienne. Recherches Husserliennes 24:65-100.
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  2. Juan Carlos Aguirre García (2013). Fenomenología, formación y mundo de la vida. Problemas teóricos y metodológicos de la fenomenología. Author: Germán Vargas Guillén. [REVIEW] Estudios de Filosofía 46:189-191.
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  3. Juan Carlos Aguirre-García (2014). Husserl y El Antirrealismo (¿o Realismo?) Científico. Kriterion: Revista de Filosofia 55 (129):287-308.
    O presente artigo se propõe a confrontar uma leitura antirrealista da obra do fenomenólogo Edmund Husserl e a sugerir que ela pode ser interpretada mais adequadamente como marco do realismo científico. Para tanto, primeiramente, será exposto um dos mais recentes e elaborados projetos nos quais Husserl se relaciona ao Empirismo Construtivo de Van Fraassen. Posteriormente, serão assinaladas as dificuldades encontradas para interpretar algumas teses de Husserl desde o marco antirrealista, enfocando, principalmente, a discussão sobre os inobserváveis, mostrando como a sua (...)
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  4. Shazad Akhtar & Arun Iyer (2009). Husserl at Marquette. A Report on the 38th International Husserl Circle Conference. Phänomenologische Forschungen:183-192.
    This essay reviews the 38th International Conference of the Husserl Circle held at Marquette University, Wisconsin through an elaboration of the three major themes covered at the conference as well as providing a critical perspective on works presented.
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  5. Annette C. Allen (1988). A Phenomenological Exploration of Time, Self, and Narrative in the Major Novels of Virginia Woolf. Dissertation, The University of Texas at Dallas
    For Virginia Woolf, the task of the novelist was to convey the nature of consciousness by recording the "atoms as they fall upon the mind." Her fascination with the workings of the mind itself and her belief that writing was a transcription of existence makes her work accessible to a phenomenological investigation. Using Edmund Husserl's doctrine of intentionality, which presupposes an intentional structure of consciousness as a link to the world, and Henri Bergson's notion of consciousness as duration where phases (...)
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  6. Jeffner Allen (1976). A Husserlian Phenomenology of the Child. Journal of Phenomenological Psychology 6 (2):164-179.
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  7. Emmanuel Alloa (2010). La Phénoménologie Comme Science de l'Homme Sans L'Homme. Tijdschrift Voor Filosofie 72 (1):79.
    Husserlian phenomenology sets off as a fundamental rejection of those psychologisms and anthropologisms that deduce the structures of appearance from some preexisting essence of man. However, despite a clear rejection of all anthropological foundations of phenomenology, the examples of Husserl, Heidegger and Merleau-Ponty show that the question of man continues to haunt the phenomenological project and constitutes something like a ‘blind spot’. Relating these unspoken tensions to another historical ‘scene’ (the debate between the Sophists and Aristotle), the article argues why (...)
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  8. 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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  9. Ferruccio Andolfi (2004). La filosofia come visione del mondo. la Società Degli Individui 21:95-106.
    L’autore ricostruisce il senso del dibattito del primo Novecento tra i sostenitori della filosofia come ‘visione del mondo’ e chi, come Husserl, rivendicava ad essa il rigore della scienza. La polemica hegeliana sulla ‘edificazione’ dei romantici è uno dei momenti in cui cominciano a delinearsi gli argomenti dei filosofi ‘scientifici’ contro la ‘profondità’ del sapere sapienziale. La consapevole unilateralità di una posizione teorica bilanciata con posizioni diverse e anche opposte, conclude l’autore con Simmel, non ne compromette il significato di verità.The (...)
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  10. M. Applebaum (2010). Ricerca psicologica fenomenologica come scienza. Encyclopaideia 27.
    “La filosofia è per me, nella sua idea, una scienza universale e ‘rigorosa’ nel senso più radicale. Come tale essa è una scienza che posa su una fondazione ultima o, che è lo stesso, su un’ultima responsabilità e garanzia di se stessa, una scienza, dunque in cui nessuna ovvietà predicativa o ante-predicativa può fungere da inindagato terreno conoscitivo. Si tratta, insisto, di realizzare nello stile dell’instaurazione di una serie di validità relative e temporanee, attraverso un infinito processo storico un’Idea – (...)
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  11. Edison Arias Arcos (2008). La idea de filosofía en Edmundo Husserl. Cuadernos de Filosofía 26:59-70.
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  12. SImone Aurora (2014). Lo "Strutturalismo" di Edmund Husserl. Janus. Quaderni Del Circolo Glossematico 13:21-36.
  13. 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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  14. Juan David Garcia Bacca (1949). E. Husserl and J. Joyce or Theory and Practice of the Phenomenological Attitude. Philosophy and Phenomenological Research 9 (3):588-594.
  15. Thirunavukarasu Balan (1994). Wallace Stevens and Phenomenology. Dissertation, The University of Toledo
    This study explores the relationship between reality and mind in the writings of Wallace Stevens, Martin Heidegger, and Edmund Husserl. Even though Stevensian critics have already compared his poetry with Husserlian and Heideggerian versions of phenomenology, no Stevens' critic has analyzed Husserl and Heidegger in great detail to show all the implications of such a comparison between the poet and the philosophers. My dissertation gives an extensive elaboration of the texts of Husserl and Heidegger on the problematics of reality and (...)
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  16. Marina Paola Banchetti-Robino (2009). Lebenswelt and Lebensform: Husserl and Wittgenstein on the Possibility of Intercultural Communication. ARHE (11):57-71.
  17. Archana Barua (2007). Husserl, Heidegger, and the Transcendental Dimension of Phenomenology. Indo-Pacific Journal of Phenomenology 7 (1):1-10.
    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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  18. Elizabeth A. Behnke (2014). Husserl’s Forschungsmanuskripte and the Open Horizon of Phenomenological Practice. Studia Phaenomenologica 14:285-306.
    Husserl’s legacy of research manuscripts has been revered as a resource containing the deepest insights of his later work and criticized because such manuscripts present work in progress rather than completed “results.” I suggest that these materials are far more than fragments calling for careful interpretation; instead, they belong to a different genre and should be taken up in an attitude of research directed toward working out unsolved problems rather than in an attitude focused on interpreting pregiven texts. After sketching (...)
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  19. 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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  20. Jan Bengtsson (1992). The Phenomenological Movement in Swedish Philosophy. Husserl Studies 9 (1):1-29.
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  21. 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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  22. Adam Berg (2015). Phenomenalism, Phenomenology, and the Question of Time: A Comparative Study of the Theories of Mach, Husserl, and Boltzmann. Lexington Books.
    Phenomenalism, Phenomenology and the Question of Time: A Comparative Study of the Theories of Mach, Husserl, and Boltzmann explores comparative analysis of the concept of phenomenology in relation to Mach’s, Boltzmann’s and Husserl’s works on time. It also explores whether or not phenomenology can be naturalized and the scope of its relation to the question of time, experience, physical processes, and irreversibility.
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  23. Gaston Berger (1972). The Cogito in Husserl's Philosophy. Evanston [Ill.]Northwestern University Press.
  24. Rudolf Bernet (2010). „es Sind Zwei Bewegungen, Die Sich Ständig Suchen Und Begegnen Und Wieder Suchen“. Zum 70. Todestag Edmund Husserls. Internationales Jahrbuch für Hermeneutik (y):y.
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  25. 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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  26. Jes Bjarup (1991). Phenomenology, the Moral Sense, and the Meaning of Life: Some Comments of the Philosophy of Edmund Husserl and A-T. Tymieniecka. Analecta Husserliana 35:169.
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  27. T. J. Blakeley (1970). N. V. Motrošilova on Husserl. Studies in Soviet Thought 10 (1):50-52.
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  28. Philippe S. Blouin (2014). Sur la distinction entre le vivre et le percevoir chez Husserl et l’idée de l’épochè phénoménologique. Bulletin d'Analyse Phénoménologique 10:1-30.
    The present article has for main purpose to reassess the meaning and validity of Husserl’s distinction between living (erleben) and perceiving (wahrnehmen), in response especially to Claude Romano’s critique of the adumbration (Abschattung) theory of perception and of phenomenological idealism. To do so, we examine firstly the way in which Husserl develops this distinction in the Logical Investigations, and attempt to identify certain early motifs behind the transcendental turn. A comparison of the Husserlian conception of experience with William James’ descriptive (...)
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  29. 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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  30. Luciano Boi (2007). Foreword. In Luciano Boi, Pierre Kerszberg & Frédéric Patras (eds.), Semiotics. Springer 7-12.
    On May 11th a round table discussion was held on the subject "The Interactions of Science and Art under the Conditions of the Revolution in Science and Technology ," organized by the editorial boards of the journals Voprosy filosofii and Voprosy literatury.
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  31. 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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  32. Franco Bosio (1979). The Teleology of "Theoresis" and "Praxis" in the Thought of Husserl. Analecta Husserliana 9:85.
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  33. Daniel Bosse, Alexander Fick & Tom Poljansek (2015). Husserl, Cassirer, Schlick: “Scientific Philosophy” Between Phenomenology, Neo-Kantianism and Logical Empiricism. Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 46 (1):225-229.
    Since the late nineteenth century ‘Scientific Philosophy’ has become a label ascribed to many research programs. German theoretical philosophy of the early twentieth century was dominated by three different trends—Phenomenology, Neo-Kantianism, and Logical Empiricism: Each trend claimed to represent the ‘Scientific Philosophy’. In this context it is astonishing that we know almost nothing about the relationships between these schools. It is true, all of them rejected the speculative metaphysics found, for example, in German Idealism, but knowledge about other connections is (...)
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  34. C. Struyker Boudier (1979). De metafysiese betekenis Van de vraag: Vragen in licht Van de hedendaagse fenomenologie. Tijdschrift Voor Filosofie 41 (3):447 - 484.
    Gegen Ende unseres Beitrags über Husserls Logik und Genealogie der Frage (Tijdschrift voor Filosofie, 41e jrg., nr. 2) wurde gesagt, dass die eigentliche Bedeutung des fragenden Verhaltens sich nicht in ihrem logischen und linguistischen Gehalt, sondern nur im Dialog des Menschen mit sich selbst, mit der Welt, und insbesondere mit den Andern und mit Gott offenbart. Daraus folgt, dass von Husserls Phänomenologie zu einer ontologischen oder sogar metaphysischen Phänomenologie überzugehen ist, wie wir sie bei Heidegger, Sartre, Merleau-Ponty und Levinas antreffen, (...)
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  35. 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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  36. Antonio Brancaforte (1979). A Historical Note on the Presence of Brentano in Sicily and on the First Links of Italian Culture with the Phenomenology of Husserl. Analecta Husserliana 9:429.
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  37. Michael C. Brannigan (2001). Medical Feeding: Applying Husserl and Merleau-Ponty. In Kay Toombs (ed.), Handbook of Phenomenology and Medicine. Kluwer 441--454.
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  38. 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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  39. John Brough (2015). The Curious Image: Husserlian Thoughts on Photography. In Nicolas de Warren & Jeffrey Bloechl (eds.), Phenomenology in a New Key: Between Analysis and History. Springer International Publishing
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  40. Charles S. Brown (2005). Overcoming Boundaries of Wisdom: From Eco-Phenomenology to Eco-Logos. Dialogue and Universalism 15 (1-2):9-18.
    This paper explores the contribution that a Husserlian inspired phenomenology can make to environmental philosophy. In particular I argue that Husserl’s phenomenological critique of naturalism liberates thinking from its metaphysical naïveté thereby opening thought to a new conception of nature, while his theory of intentionality can be adapted to provide new directions for developing an account of axiological rationality which is open to claim that there is goodness and value within non-human nature. Such a form of rationality, based in the (...)
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  41. Ronald Bruzina (2004). Edmund Husserl and Eugen Fink: Beginnings and Ends in Phenomenology, 1928-1938. Yale University Press.
    Eugen Fink was Edmund Husserl’s research assistant during the last decade of the renowned phenomenologist’s life, a period in which Husserl’s philosophical ideas were radically recast. In this landmark book, Ronald Bruzina shows that Fink was actually a collaborator with Husserl, contributing indispensable elements to their common enterprise. Drawing on hundreds of hitherto unknown notes and drafts by Fink, Bruzina highlights the scope and depth of his theories and critiques. He places these philosophical formulations in their historical setting, organizes them (...)
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  42. Ronald Bruzina (2001). Limitations: On Steinbock’s “Generative Phenomenology”. New Yearbook for Phenomenology and Phenomenological Philosophy 1:369-376.
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  43. 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.
  44. E. Buceniece (2004). Thinking with the Skin: The Problem of Space in Modern Philosophy: E. Husserl and AT. Tymieniecka. Analecta Husserliana 79:719-728.
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  45. Philip Buckley (2001). Rationality and Responsibility in Heidegger's and Husserl's View of Technology. Phainomena 10 (37-38).
    Some commentators of Heidegger's analysis of technology emphasize the critical component of his reflections. Other philosophers highlight the call for a new non-technical type of thinking. Some readers simply proclaim the »neutrality« of Heidegger's description. A problem with the first type of interpretation is that it often re-inscribes a form of »calculative« thinking that Heidegger is clearly criticising. The difficulty of the second view is that it sometimes goes in the direction of an »irrationalism« of which Heidegger is often accused (...)
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  46. Peer F. Bundgaard & Frederik Stjernfelt (eds.) (2015). Investigations Into the Phenomenology and the Ontology of the Work of Art: What Are Artworks and How Do We Experience Them? Springer International Publishing.
    ​This book investigates the nature of aesthetic experience and aesthetic objects. Written by leading philosophers, psychologists, literary scholars and semioticians, the book addresses two intertwined issues. The first is related to the phenomenology of aesthetic experience: The understanding of how human beings respond to artworks, how we process linguistic or visual information, and what properties in artworks trigger aesthetic experiences. The examination of the properties of aesthetic experience reveals essential aspects of our perceptual, cognitive, and semiotic capacities. The second issue (...)
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  47. John Patrick Burke (1974). The Concept of World in Husserl's Transcendental Phenomenology. Dissertation, University of California, San Diego
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  48. O. S. C. (1978). The Problem of the Contingency of the World in Husserl’s Phenomenology. [REVIEW] Review of Metaphysics 31 (3):484-485.
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  49. O. S. C. (1977). Analecta Husserliana, Vol V: The Crisis of Culture. [REVIEW] Review of Metaphysics 31 (1):126-128.
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  50. Dorian Cairns & Richard M. Zaner (1977). Conversations with Husserl and Fink. Tijdschrift Voor Filosofie 39 (3):545-545.
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