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  1. David Carr (1974). Husserl's Crisis and the Problem of History. Southwestern Journal of Philosophy 5 (3):127-148.
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  2. 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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  3. Richard Cobb-Stevens (1992). Husserl on Eidetic Intuition and Historical Interpretation. American Catholic Philosophical Quarterly 66 (2):261-275.
  4. Robert D'Amico (1981). Husserl on the Foundational Structures of Natural and Cultural Sciences. Philosophy and Phenomenological Research 42 (1):5-22.
  5. Eva-Maria Engelen (2010). Husserl, History, and Consciousness. In David Hyder & Hans-Jörg Rheinberger (eds.), Science and the Life-World. Stanford University Press.
    The “Crisis” itself is an attempt of enlightenment by examining origins. Husserl knows three philosophical origins of evidence and justification: (1) consciousness; (2) the life-world; (3) european philosophy and the history of the sciences. There is a tension of historicity and ahistoricity in all of these origins. I will show in how far all three origins are under this tension. Because even concerning the notion of absolute consciousness one can show, that it is linked to historicity. The exact sciences are, (...)
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  6. Hayo Krombach (1990). Husserl and the Phenomenology of History. In Philip Windsor (ed.), Reason and History: Or Only a History of Reason. Leicester University Press.
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  7. Ludwig Landgrebe, Deborah Chaffin & Donn Welton (1981). The Life-World and the Historicity of Human Existence. Research in Phenomenology 11 (1):111-140.
    The complex of problems suggested by the term life-world pervades contemporary thought, even though such a complex is rarely called by this name [...] Time does not allow us, however, to perform an extensive review of the secondary literature on the 'Crisis'. I will only suggest that a survey of this literature, especially the works of Brand, Merleau-Ponty and Habermas, presents us with a dilemma. It seems that there is a difficulty in Husserl's characterization of the life-world. On the one (...)
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  8. Karl-Heinz Lembeck (1987). 'Faktum Geschichte' Und Die Grenzen Phänomenologischer Geschichtsphilosophie. Husserl Studies 4 (3):209-224.
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  9. Ronaldo Filho Manzi (2014). Duas noções de a priori histórico: A tradição E o arquivo – a concepção de Uma “anti-crise” de Michel Foucault. Philósophos - Revista de Filosofia 19 (1):191-217.
    This article discuss two different approaches used to think historical a priori . On the one hand, when Husserl speaks about historical a priori , he refers to the tradition – one way of stating that history of thought is continuous and follows a common spirit. It implies, at the same time, that the tradition, despite being a discourse that precedes the subject, clearly to exist depends on a discursive subject at his present activity. On other, in Foucault’s proposal, historical (...)
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  10. Timo Miettinen (2014). Teleology Beyond Metaphysics: Husserlian Phenomenology and the Historical Consciousness of Modernity. Journal of Speculative Philosophy 28 (3):273-283.
    Throughout its history, the relationship of phenomenology to historical reflection has appeared ambiguous. On the one hand, phenomenology—with the help of its founding figures—gave a promise to return from the world-historical speculations of the eighteenth and nineteenth centuries to the phenomenon of lived historicity, that is, to the question of how historical time is experienced within the life of the individual. On the other hand, phenomenology could not resist the temptation to critically reconsider some of the fundamental historical narratives that (...)
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  11. M. Roesner (2005). Limes and Morphe. On the Problem of the Teleology of Philosophical History in the Thinking of Edmund Husserl. Philosophisches Jahrbuch 112 (1).
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  12. Andrea Zhok (2011). History as Therapy of Tradition in Husserl's Thought. Studia Phaenomenologica 11 (1):29-54.
    The article aims at bringing to light the internal necessity that shapes Husserl’s concern with the issues of history and tradition. After discussing the role played by the teleology of reason and by genetic constitution in preparing the ground for Husserl’s reflection on the historical dimension, we specifically dwell on the idea of tradition. Tradition appears both as a hindrance in our pursuit of truth, and as an indispensable sense-bestowing factor. Against this ambivalent background, history emerges as an interpretive activity (...)
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