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Summary Edmund Husserl worked on various topics that are currently investigated in the philosophy of mind, e.g., self-consciousness, time consciousness, and perceptual and other kinds of intentionality--and philosophers of mind draw upon Husserl’s work. We may therefore say that Husserl had a kind of philosophy of mind, with the distinguishing feature of being developed thoroughgoingly from the first-person perspective. The Husserlian philosophy of mind is a study of how there arise, or are “constituted,” in consciousness, perceptual and other objectivity, as well as one’s own and the others’ embodied selves. Guided by these rather general, fundamental concerns, its scope mostly excludes issues and discussions where the philosophical interest is focused more narrowly, e.g., on the foundations of a specific scientific discipline, or on a different branch of philosophy that presupposes an investigation of the mind.
Key works There are a number of recent collections of papers dealing, either in whole or in significant part, with aspects of what might be called the Husserlian philosophy of mind, or exploring the interconnections between Husserl's phenomenology and the analytic philosophy of mind: Smith & Thomasson 2005, Frank & Weidtmann 2010, Mayer et al 2011, Embree & Nenon 2012, Centrone 2013, Ierna et al 2010, Vandevelde & Luft 2010, and Welton 2003. Also, Beyer 2000 and Szanto 2012 are two recent monographs discussing the relations between Husserlian phenomenology and the analytic philosophy of mind (and language).
Introductions See Beyer 2003 for an encyclopedia article on Husserl's philosophy, including themes from the philosophy of mind. For a brief, introductory discussion of Husserlian phenomenology vis-a-vis the analytic philosophy of mind, see Smith & Thomasson 2003.
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  1. B. D. A. (1964). The Phenomenology of Internal Time Consciousness. [REVIEW] Review of Metaphysics 18 (1):177-177.
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  2. G. A. (1976). Phenomenology and Philosophical Understanding. Review of Metaphysics 30 (2):355-356.
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  3. Christopher M. Aanstoos (1983). A Phenomenological Study of Thinking. Duquesne Studies in Phenomenological Psychology 4:244-256.
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  4. Hj Adriaanse (1992). Husserl as a Philosopher of Culture on the XXVII Volume Husserliana. Filosoficky Casopis 40 (2):191-205.
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  5. Antonio Aguirre (1997). La Idea y la Ilimitud de la Experiencia En Kant y Husserl. Escritos de Filosofía 16 (31):157-180.
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  6. Ian W. Alexander (1965). The Phenomenological Philosophy in France an Analysis of its Themes, Significance and Implications. [Basil Blackwell].
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  7. Jeffner Allen (1979). Teleology and Intersubjectivity. Analecta Husserliana 9:213.
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  8. Rt Allen (1987). Uncritical Theory and Phenomenology. Journal of the British Society for Phenomenology 18 (1):60-71.
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  9. Emmanuel Alloa (2010). Phenomenology as a Science of Man Without Man. Tijdschrift Voor Filosofie 72 (1):79-100.
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  10. Charles Altieri (2012). IIAffect, Intentionality, and Cognition: A Response to Ruth Leys. Critical Inquiry 38 (4):878-881.
    One does not have to share William Connolly's vitalist affiliations in order to have serious reservations about Ruth Leys's essay and response.1 Simple phenomenological concerns will do to make one suspicious of her core claim:From my perspective, intentionality involves concept-possession; the term intentionality carries with it the idea that thoughts and feelings are directed to conceptually and cognitively appraised and meaningful objects in the world. The general aim of my paper is to propose that affective neuroscientists and the new affect (...)
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  11. Pedro M. S. Alves (2009). Intersubjectividade E Comunicação: Uma Abordagem Fenomenológica. Centro de Filosofia da Universidade de Lisboa.
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  12. Lilian Alweiss (2008). Søren Overgaard, Husserl and Heidegger on Being in the World. [REVIEW] Husserl Studies 24 (1):65-71.
    It is a study of the phenomenological philosophies of Husserl and Heidegger. Through a critical discussion including practically all previously published English and German literature on the subject, the aim is to present a thorough and evenhanded account of the relation between the two. The book provides a detailed presentation of their respective projects and methods, and examines several of their key phenomenological analyses, centering on the phenomenon of being-in-the-world. It offers new perspectives on Husserlian and Heideggerian phenomenology, e.g. concerning (...)
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  13. Keith Ansell-Pearson, John Mullarkey, Sebastian Luft, Mike Gane, Michael Friedman & Thomas Nenon (2013). The New Century: Bergsonism, Phenomenology and Responses to Modern Science. Acumen Publishing.
    Volume 3 covers the period between the 1890s and 1930s, a period that witnessed revolutions in the arts and society which set the agenda for the rest of the century. In philosophy, the period saw the birth of analytic philosophy, the development of new programmes and new modes of inquiry, the emergence of phenomenology as a new rigorous science, the birth of Freudian psychoanalysis, and the maturing of the discipline of sociology. This period saw the most influential work of a (...)
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  14. Edison Arias Arcos (2008). La idea de filosofía en Edmundo Husserl. Cuadernos de Filosofía 26:59-70.
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  15. Bruce A. Arrigo (2012). The Ultramodern Condition: On the Phenomenology of the Shadow as Transgression. [REVIEW] Human Studies 35 (3):429-444.
    The ultramodern condition represents the "third wave" in postmodernist-inspired philosophy and cultural practice. Two of ultramodernism's critical theoretical components are the human/social forces, flows, and assemblages that sustain transgression; and the human/social intensities, fluctuations, and thresholds that make transcendence possible as both will and way. In the ultramodern age, then, transcendence is about overcoming and transforming the conditions (i.e., forces, flows, and assemblages) that co-produce harm-generating (i.e., transgressive) tendencies. This manuscript problematizes transgression by way of ultramodern theory. This critical investigation (...)
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  16. Don Asselin (1988). Back to Things in Themselves: A Phenomenological Foundation for Classical Realism. By Josef Seifert. Modern Schoolman 66 (1):92-94.
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  17. John E. Atwell (1977). Husserl on Signification and Object. In Jitendranath Mohanty (ed.), American Philosophical Quarterly. Nijhoff. 83--93.
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  18. 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.
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  19. G. Backhaus (2002). Alfred Schutz, Progenitor of Social Phenomenology. Analecta Husserliana 80:621-630.
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  20. Oded Balaban (1991). A Phenomenological Approach to the Unconscious. Analecta Husserliana 35:455.
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  21. Brian T. Baldwin (2013). Egos & Selves—From Husserl to N Agel. In Christer Svennerlind, Jan Almäng & Rögnvaldur Ingthorsson (eds.), Johanssonian Investigations. Ontos Verlag. 5--53.
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  22. Victor Balowitz (1982). Robert Sokolowski., Presence and Absence: A Philosophical Investigation of Language and Being. [REVIEW] International Studies in Philosophy 14 (1):100-102.
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  23. S. P. Banerjee (1992). Phenomenology of Human Relations: Some Reflections. In D. P. Chattopadhyaya, Lester E. Embree & Jitendranath Mohanty (eds.), Phenomenology and Indian Philosophy. Indian Council of Philosophical Research in Association with Motilal Banarsidass Publishers. 260--61.
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  24. Renaud Barbaras (2012). The Phenomenology of Life: Desire as the Being of the Subject. In Dan Zahavi (ed.), The Oxford Handbook of Contemporary Phenomenology. Oxford University Press.
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  25. Michael Barber (1988). Phenomenology in Practice and Theory. Edited by William S. Hamrick. Modern Schoolman 66 (1):86-88.
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  26. Michael D. Barber (2011). The Intentional Spectrum and Intersubjectivity: Phenomenology and the Pittsburgh Neo-Hegelians. Ohio University Press.
    In The Intentional Spectrum and Intersubjectivity Michael D. Barber is the first to bring phenomenology to bear not just on the perspectives of McDowell or Brandom alone, but on their intersection.
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  27. Michael D. Barber (1990). Anonymity: A Study in the Philosophy of Alfred Schutz. By Maurice Natanson. Modern Schoolman 68 (1):94-96.
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  28. Michael D. Barber (1987). Constitution and the Sedimentation of the Social in Alfred Schutz's Theory of Typification. Modern Schoolman 64 (2):111-120.
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  29. Pavo Barišić (2010). Ethisches Ideal der Demokratie. Zur Philosophie der demokratischen Erziehung John Deweys. Synthesis Philosophica 25 (1):37-56.
    Im Aufsatz geht es um wesentliche Merkmale und Modell der demokratischen Erziehung bei Dewey. Die Ausgangsfrage lautet: ob und was Deweys Bildungskonzept für die zeitgenössische deliberative Demokratie zu bedeuten hat. Kann sein ethisches Ideal der Menschheit als philosophisches Fundament zur Rechtfertigung der demokratischen Praxis angewendet werden? Hat Dewey die philosophischen Grundlagen des Liberalismus untergraben und abgeschafft, wie es Richard Rorty behauptet? Oder bringt seine Erneuerung der Philosophie zugleich die Wiederbelebung des Liberalismus und eröffnet neue Wege für Demokratie? Die neueste Rezeptionswelle (...)
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  30. Leonardo Polo Barrena (1993). Libertas Transcendentalis. Anuario Filosófico 26 (3):703-716.
    With the notion of habit, in the classical philosophy human potency can be considered irrestrictly, even without accepting the primacy of potency over act, as happens in modern philosophy. This concerns to human liberty, which can be thought as actus essendi hominis, and in that sense as transcendental. Also, the order of transcendental notions has to be amplified.
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  31. Jaime Villanueva Barreto (2009). El motivo trascendental en Kant y Husserl. Estudios de Filosofía 39:55-80.
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  32. D. Cyril Barrett (2002). Phenomenology and 20th Century Artistic Revolutions. Boston Studies in the Philosophy of Science 225:279-286.
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  33. William Barrett (1939). Aristotle's Analysis of Movement: Its Significance for its Time. Journal of Philosophy 36 (5):132-133.
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  34. Dariusz Bęben (2009). Fink i jego dzieło. Fenomenologia 7:121-123.
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  35. Lewis W. Beck (1946). Comments on Aron Gurwitsch's Paper. Philosophy and Phenomenological Research 7:353.
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  36. Mario L. Beira (1999). Logos, Hermeneutics, and Psycho-Analysis: Philosophical Foundations for a Phenomenologically Based Human Science Research Approach to Psychological Phenomena. Dissertation, Duquesne University
    This study proposes a philosophical foundation for a Human Science research approach to psychological phenomena. The author examines the ground and origin of phenomenological thought by returning to the concept of Logos as founded by Heraclitus . The tensions between a descriptive and an interpretive approach to phenomenological research are exposed with the author arguing on behalf of the latter as more properly affirming the logic of "phenomenology" as rooted in the Greek terms . ;Heidegger's conception of language and hermeneutics (...)
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  37. David Beirne (2012). Robert Sokolowski: Phenomenology of the Human Person. Journal of the British Society for Phenomenology 43 (1).
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  38. A. A. Bello (2002). Husserlian Phenomenology in the Work of Mario Sancipriano. Analecta Husserliana 80:483-485.
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  39. Yemima Ben-Menahem (1998). 7 Psychologism and Meaning. In Anat Biletzki & Anat Matar (eds.), The Story of Analytic Philosophy: Plot and Heroes. Routledge. 123.
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  40. Jocelyn Benoist (2010). Le mythe de l'usage. Les Etudes Philosophiques 3 (3):417-432.
    À première vue, on peut trouver des similarités frappantes entre les vues de Heidegger et Wittgenstein sur la signification. Les deux auteurs soulignent la connexion entre signification et contexte d’usage. Pourtant, il n’est pas si clair qu’ils partagent le même concept d’usage. Wittgenstein s’intéresse primairement à l’usage des signes . Il lui arrive de considérer des usages non linguistiques, mais il n’y voit jamais un principe de « signification ». En général il semble plutôt réservé quant à tout usage générique (...)
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  41. Jocelyn Benoist (2005). Suchen und finden:Intentionalität AlS interne und externe beziehung. Synthesis Philosophica 20 (2):327-338.
    Der Autor stellt die Frage, ob sich Intentionalität als interne oder externe Beziehung beschreiben lässt. Nachdem er gezeigt hat, dass es unmöglich ist, Intentionalität auf bloße äußere Beziehungen zu reduzieren, betont er, dass sie auch nicht als eine ausschließlich interne Beziehung zu begreifen sei. Es besteht keine interne intentionale Beziehung ohne ihren Kontext von äußeren Beziehungen, die ihr Funktionieren erlauben. Der Autor versucht dafür ein Beispiel zu geben, indem er das Problem der Determinierung der Intentionalität so analysiert, dass er sie (...)
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  42. Valerie Malhotra Bentz (2010). Hisashi Nasu, Lester Embree, George Psathas, and Ilja Srubar (Eds.), Alfred Schutz and His Intellectual Partners. Schutzian Research. A Yearbook of Lifeworldly Phenomenology and Qualitative Social Science:205-210.
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  43. Gaston Berger (1964). Phénoménologie du Temps Et Prospective. Presses Universitaires de France.
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  44. Rudolph Berlinger (1996). Heraklit - eine Herausforderung. In freundschafüichem Gedenken an Eugen Fink. Perspektiven der Philosophie 22:11-28.
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  45. Francisco Javier Parra Bernal (2011). Rodríguez, Ramón:" Hermenéutica y Subjetividad". Logos. Anales Del Seminario de Metafísica 44 (2):407-412.
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  46. Rudolf Bernet (1994). An Intentionality Without Subject or Object? Man and World 27 (3):231-255.
  47. Gao Bingjiang (2002). The Revival of Subjecdvity and the Transcendental Reduction of Phenomenology. Modern Philosophy 2:015.
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  48. L. Bisin (2000). Being and the World-The Problem of the Basis of the Thought of Eugen Fink. Rivista di Filosofia Neo-Scolastica 92 (3-4):487-524.
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  49. I. Blecha (1996). Eugene Fink's Concept of the World. Filosoficky Casopis 44 (2):211-220.
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  50. Maurice Blondel (1889). L'agrandissement Des astres a l'horizon. Revue Philosophique de la France Et de l'Etranger 27:197 - 199.
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