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  1. M. Artoni & M. Tarozzi (2010). Fenomenologia come metodo e filosofia di ricerca nelle scienze umane. Encyclopaideia 27.
    Chiedersi “come fare fenomenologia” – superando la domanda “che cos’è la fenomenologia” – significa riflettere su di essa non solo come metodo di indagine filosofico, ma anche come approccio metodologico nell’ambito delle scienze umane.Molti sono gli approcci fenomenologici che offrono al ricercatore una metodologia e una serie di strumenti per fare ricerca. Come ricercatori qualitativi è importante interrogarsi in che modo si possa studiare, analizzare e descrivere l’esperienza umana da una prospettiva di tipo fenomenologico. Questo articolo, che introduce uno speciale (...)
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  2. Gary Backhaus (1998). Georg Simmel as an Eidetic Social Scientist. Sociological Theory 16 (3):260-281.
    The article shows the affinity of Simmel's formal sociology with Husserl's notion of eidetic science. This thesis is demonstrated by the corroboration of Simmel's revision of neo-Kantian epistemology for sociology with Husserl's phenomenology, and the parallel discussion of Simmel and Husserl concerning cognitive levels and exact and morphological eide. Simmel's analysis of dyads is explored as an exemplar of his eidetic insights. An important consequence of this demonstration is the vindication establishing the scientific legitimacy of Simmel's methodology regarding the sociology (...)
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  3. Terese Bondas (2011). Husserlian Phenomenology Reflected in Caring Science Childbearing Research. In Gill Thomson, Fiona Dykes & Soo Downe (eds.), Qualitative Research in Midwifery and Childbirth Phenomenological Approaches. Routledge
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  4. David Carr (2016). Husserl and Foucault on the Historical Apriori: Teleological and Anti-Teleological Views of History. Continental Philosophy Review 49 (1):127-137.
    It is well known that Husserl and Foucault use the striking phrase “the historical apriori” at certain key points in their work. Yet most commentators agree that the two thinkers mean very different things by this expression, and the question is why these two authors would employ the same terms for such different purposes. Instead of pursuing this question directly I want to look from a broader perspective at the views of history that are reflected in the different uses of (...)
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  5. Agustín de Haro (2011). Husserl y el sentido de la historia a la altura de 1923 Husserl and the Meaning of History in 1923. Laguna 28.
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  6. Nicholas de Warren (2012). Andrea Staiti, Geistigkeit, Leben und geschichtliche Welt in der Transzendentalphänomenologie Husserls. Husserl Studies 28 (2):161-166.
    Andrea Staiti, Geistigkeit, Leben und geschichtliche Welt in der Transzendentalphänomenologie Husserls Content Type Journal Article Pages 1-6 DOI 10.1007/s10743-012-9103-8 Authors Nicholas de Warren, Department of Philosophy, Wellesley College, Wellesley, MA 02481, USA Journal Husserl Studies Online ISSN 1572-8501 Print ISSN 0167-9848.
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  7. Kseniya Dmytrenko (2013). Nachfolge der transzendentalen und mundanen Phänomenologie als Voraussetzung empirisch phänomenologischer Forschung. Schutzian Research. A Yearbook of Worldly Phenomenology and Qualitative Social Science 5 (2013):49-64.
    In the background of accelerated interdisciplinary development of phenomenology, there appears more clearly a deficiency of the epistemological groundingand methodological explanation of present research. This is particularly evident in the field of social phenomenology, in which the research positions extend fromthat of the “orthodox” transcendental phenomenologists to an endless search for a new foundation for pragmatic social phenomenology in philosophical anthropology, to a vague thesis about “fruitful discussion” between E. Husserl and A. Schutz. The main task of this article consists (...)
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  8. James Dodd (2016). Deep History: Reflections on the Archive and the Lifeworld. Continental Philosophy Review 49 (1):29-39.
    This paper outlines an approach for comparing Edmund Husserl’s late historical-teleological reflections in the Crisis of the European Sciences with Michel Foucault’s archaeology of discursive formations in his Archaeology of Knowledge, with a particular emphasis on the notion of an “historical apriori.” The argument is that each conception of historical reflection complements the other by opening up a depth dimension that moves beyond the traditional limits of the philosophy of history. In Husserl, the concept of the lifeworld fixes the parameters (...)
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  9. Jochen Dreher (2013). Reflections on a Phenomenology of Power. Schutzian Research. A Yearbook of Worldly Phenomenology and Qualitative Social Science 5 (2013):103-119.
    A frequent accusation directed at phenomenology and phenomenologically oriented sociology is that of power oblivion. Edmund Husserl’s phenomenologyis accused of not considering the social conditions of the possibility of the doxic experience of the world, and Alfred Schutz’s social phenomenology is blamed for neglecting the social structural preconditions of the experience of everyday reality. Based on this criticism, it is argued that the objectively given power structures, which influence the subjective experience, are not considered in Schutz’s social phenomenological reflections. Bourdieu (...)
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  10. John J. Drummond (2010). The "Spiritual" World: The Personal, the Social, and the Communal. In Thomas Nenon & Lester Embree (eds.), Issues in Husserl's Ii. 237--254.
    Husserl’s Ideen II, subtitled “Phenomenological Investigations on Constitution” and one of Husserl’s most comprehensive works, encompasses wide-ranging analyses of what Husserl calls “material nature,” “animal nahlre,” and “the spiritual world.” In this paper, I shall reflect briefly on his understanding of the interplay among the notions of person, society, and community Both personal and professional factors contribute to this reflection. Each of us belongs to several different, but interrelated and overlapping, communities. family, circle of friends, departmental colleagues, faculty, college or (...)
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  11. H. Ferguson, Phenomenology and Social Theory.
    In discussing the fractious relationship between phenomenology and social theory, this chapter argues that a phenomenological social theory has developed. Of particular import is the work of Edmund Husserl. His "intentionality" of consciousness, insight regarding lived experience and the "intuition of essences," and conception of the need for modalization support a phenomenological social theory. Husserl's phenomenology also encompasses the ideas of embodiment, temporality, and intersubjectivity. Despite the relevance of phenomenology to sociological theory, it has been largely ignored by sociologists and (...)
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  12. Thomas R. Flynn (2016). Foucault on Experiences and the Historical a Priori: With Husserl in the Rearview Mirror of History. Continental Philosophy Review 49 (1):55-65.
    I defend three claims regarding Foucault’s historical a priori and the intelligibility of history that counter commonly received accounts of Husserl’s approach to the same. First, Foucault is not a transcendental thinker in the Kantian sense of the term. His use of the HP is contingent, postdictive, regional and hypothetical. Second, the three “axes” of the dyads knowledge/truth, power/government, and subjectivation/ethics along with Foucault’s “history of the present” enclose a space called “experience” Erfahrung as nonreflective and “freed from inner life.” (...)
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  13. Hans Freyer & Steven Grosby (1999). Theory of Objective Mind: An Introduction to the Philosophy of Culture. Ohio University Press.
    __Theory of Objective Mind__ is the first book of the important German social philosopher Hans Freyer to appear in English. The work of the neo-Hegelian Freyer, especially the much admired __Theory of Objective Mind__, had a notable influence on German thinkers to follow and on America's two greatest social theorists, Talcott Parsons and Edward Shils._ Freyer took what remained valid in G. F. Hegel's work and drew upon the subsequent insights of the early work of Edmund Husserl in an effort (...)
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  14. Robert L. Gorman (1978). The Dual Vision. Alfred Schutz and the Myth of Phenomenological Social Science. Human Studies 1 (3):289-299.
    This study, originally published in 1977, focuses on a critical examination of the life-work of Alfred Schutz, the most important and influential ‘father’ of several recent schools of empirical social research. The author shows why Shutz and his followers fail in their attempts to ‘humanize’ empirical social science. The problems they encounter, he argues, are due to their attempt to achieve a methodological synthesis of self-determining subjectivity and empirical criteria of validation, based on Schutz’s heuristic adoption of relevant ideas from (...)
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  15. Gabriel Henriques (2014). In Search of Collective Experience and Meaning: A Transcendental Phenomenological Methodology for Organizational Research. Human Studies 37 (4):451-468.
    The Husserlian phenomenological approach to organisational research as a way to understand how collectives experience and mean their work context, is rarely used although, when it is, it often functions as a negative criticism of objectivist methods. The sociological potential of phenomenological concepts to enable understanding of subjective experience of social contexts, and the characterisation of those social contexts through ideal type construction, deserves to be used more extensively in a positive proposal of organisational research methodologies. However, a consistent phenomenological (...)
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  16. Edmund Husserl (2010). Natural Scientific Psychology, Human Sciences, and Metaphysics(1919). In Thomas Nenon & Lester Embree (eds.), Issues in Husserl's II (Contributions to Phenomenology).
  17. Isamu Kamada (1991). De-Subjectivation of Meaning and Understanding: Phenomenology, Hermeneutics, Linguistic Philosophy and Sociological Thought. Dissertation, Boston University
    This treatise argues that "rationalism" and "individualism," two metaphysical frameworks of modern thought, have affected sociology in its effort to understand man in relation to society. Sociology has failed to reconcile its objective view of social structure and its subjective image of individual action. ;The thought of major philosophers of the 20th century is examined in order to consider possible resolutions of this problem. This examination includes Husserl, Merleau-Ponty, Heidegger and Wittgenstein, who see contradictions as due not to the inherent (...)
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  18. Jeffrey Hamilton King (1984). Phenomenology and Meta - Social Science. Dissertation, State University of New York at Binghamton
    Phenomenology is increasingly proposed along with critical theory as a theoretical framework for social sciences faced with the collapse of positivism. Yet Husserl's transcendental phenomenology provides the reflexivity human sciences require at the cost of a Cartesian ontology. Even in his work on the life-world, Husserl's subject is absolute and constituting. Thus he models intersubjectivity on shifts of standpoint between transcendental and everyday perspectives. He avoids positivism, but makes sociality a product of the transcendental ego. To avoid this, Schutz applies (...)
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  19. Eric Mark Kramer (1988). Television Criticism and the Problem of Ground: Interpretation After Deconstruction. Dissertation, Ohio University
    This dissertation demonstrates the need for a new theoretical framework for interpreting television texts and for limiting relativism in the interest of reliability. Being an exploration of the antinomies between structural determinism and genetic freedom, this project traced the debate to Kant and Hume. Several schools of interpretive thought were critically investigated for a possible solution to relativism including; de Saussure's semiotics, Jakobson's formalism, Levi-Strauss' structuralism, Chomsky's transformational grammar, Husserl's phenomenology, Heidegger's Dasein analytics, Wittgenstein's logical analyses, Gadamer and Ricoeur's respective (...)
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  20. Nam-In Lee (2009). Husserl's Phenomenology and Schutz's Phenomenological Sociology. Schutzian Research. A Yearbook of Worldly Phenomenology and Qualitative Social Science 1:129-147.
  21. Nam-In Lee (2009). Husserl의 현상학과 Schutz의 현상학적 사회학(Husserl's Phenomenology and Schutz's Phenomenological Sociology). Schutzian Research 1:129-147.
    This paper aims to clarify the influence of Husserl’s phenomenology upon Schutz’s phenomenological sociology. In developing his phenomenologicalsociology, even though Schutz was deeply influenced by Weber, he considers that the interpretative sociology developed by the latter has some difficulties. It is Husserl’s phenomenology that enabled him to overcome the difficulties of Weber’s interpretative sociology and to found a phenomenological sociology as an interpretative sociology in a true sense. In section 1, I will deal with the significance and difficulties of Weber’s (...)
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  22. Jose Oswaldo Salazar-de Leon (1994). Elements of a Hermeneutical Elucidation of Knowledge. Dissertation, Boston College
    This thesis argues that phenomenology provides the foundation to the Human Sciences, and that the concrete foundation to interpretative anthropology consists of the relation between Husserlian phenomenology and hermeneutic phenomenology. This relation, in its turn, is constituted by the phenomenology presuppositions hermeneutics and the hermeneutic presuppostitions of phenomenology. ;The first part is divided into three main diversions. This first presents a panoramic view of both the Mayan world and the history of cultural anthropology. The second and third consist of an (...)
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  23. Ralph Ludwig, Steve Pagel & Peter Mühlhäusler (eds.) (2016). Linguistic Ecology and Language Contact. Cambridge University Press.
    Contributions from an international team of experts revisit and update the concept of linguistic ecology in order to critically examine current theoretical approaches to language contact. Language is understood as a part of complex socio-historical-cultural systems, and interaction between the different dimensions and levels of these systems is considered to be essential for specific language forms. This book presents a uniform, abstract model of linguistic ecology based on, among other things, two concepts of Edmund Husserl's philosophy. It considers the individual (...)
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  24. William S. Mandrick (2004). The Ontology of War. Dissertation, State University of New York at Buffalo
    This dissertation is about the essence of war. War has a dual nature---it is both a physical and cognitive phenomenon. It includes physical objects such as soldiers, tanks, aircraft, and bombs. It also includes physical processes such as tactical maneuvers, battles, and campaigns. However, it also has a non-physical side derived from the cognitive operations of the participants. This includes the soldiers, planners, and countrymen . How wars are planned for, carried out, and even just thought of results in the (...)
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  25. Timo Miettinen (2015). David Carr, Experience and History: Phenomenological Perspectives on the Historical World. Husserl Studies 31 (3):261-266.
    In the field of philosophy of history, the problem of historical representation has become one of the central points of interest during the past few decades. Through the publication of Hayden White’s influential Metahistory , Louis Mink’s studies of the narrative form, and recent openings in the so-called “new philosophy of history” , we have witnessed a new interest in the questions of narrativity and emplotment—that is, the ways in which historical knowledge is constructed through the creative activity of the (...)
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  26. Timo Miettinen (2015). Husserl's Phenomenology of Poiesis. Journal of Speculative Philosophy 29 (3):356-365.
    If there is a single philosophical lesson to be learned from the global financial crisis of 2008 and onward—manifesting itself in various societal, political, and economic forms—then I believe it concerns the changed status of economic activity in regard to the classic distinction between the social and the political. What we mean by the economic domain can no longer be situated in the spheres of the social or the political, for it has established itself as an autonomous, self-regulating sphere of (...)
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  27. Dermot Moran (2016). Sinnboden der Geschichte: Foucault and Husserl on the Structural a Priori of History. Continental Philosophy Review 49 (1):13-27.
    In this paper I explore Husserl’s and Foucault’s approaches to the historical a priori and defend Husserl’s richer notion. Foucault borrows the expression ‘historical a priori’ from Husserl and there are continuities, but also significant and ultimately irreconcilable differences, between their conceptions. Both are looking for ‘conditions of possibility,’ forms of ‘institution’ or instauration, and patterns of transformation, for scientific knowledge. Husserl identifies the ‘a priori of history’ with the ‘historical a priori’ and believes that the ‘invariant essential structures of (...)
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  28. E. W. Orth (2010). Die Kulturbedeutung der Intentionalität: Zu Husserls Wirklichkeitsbegriff. In Carlo Ierna, Hanne Jaccobs & Filip Mattens (eds.), PHILOSOPHY PHENOMENOLOGY SCIENCES. Springer
  29. Derek Robbins (2012). La philosophie et les sciences sociales: Bourdieu, Merleau-Ponty et Husserl. Cités 3 (3):17-31.
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  30. Derek Robbins (2012). La philosophie et les sciences sociales : Bourdieu, Merleau-Ponty et Husserl. Cités 51 (3):17.
  31. Derek Robbins (2012). Philosophy and the Social Sciences: Bourdieu, Merleau-Ponty and Husserl. Cités 51:17-31.
  32. Robert Scharff (2011). Displacing Epistemology: Being in the Midst of Technoscientific Practice. [REVIEW] Foundations of Science 16 (2):227-243.
    Interest the Erklären–Verstehen debate is usually interpreted as primarily epistemological. By raising the possibility that there are fundamentally different methods for fundamentally different types of science, the debate puts into play all the standard issues—that is, issues concerning scientific explanation and justification, the unity and diversity of scientific disciplines, the reality of their subject matter, the accessibility of various subject matters to research, and so on. In this paper, however, I do not focus on any of these specific issues. I (...)
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  33. Hans Bernhard Schmid (2000). Subjekt, System, Diskurs Edmund Husserls Begriff Transzendentaler Subjektivität in Sozialtheoretischen Bezügen.
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  34. Thomas M. Seebohm (2013). Husserl on the Human Sciences in Ideen II. In Lester Embree & Thomas Nenon (eds.), Husserl’s Ideen. Springer 125--140.
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  35. Gail Soffer (1996). Philosophy and the Disdain for History: Reflections on Husserl's Ergänzungsband to the Crisis. Journal of the History of Philosophy 34 (1):95-116.
    Philosophy and the Disdain for History: Reflections on Husserl's Ergiinzungsband to the Crisis GAIL SOFFER HUSSERL'S RECENTLY PUBLISHED Erganzungsband to the Cr/s/s' is a highly inti- mate statement, almost a confession, of hope and despair at the end of a philosophical life, a compendium of urgent, world-historical tasks not yet laid to rest. Above all, it abounds in reflections on history. In these, two things are poignantly clear: the late Husserl is completely convinced that history is of the utmost importance (...)
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  36. Anthony J. Steinbock (1995). Home and Beyond: Generative Phenomenology After Husserl. Northwestern University Press.
    Both critique and an appropriation of a large and diverse body of work, Home and Beyond is a major contribution to contemporary Husserl scholarship.
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  37. Koshy Tharakan (2006). Consciousness and Society: In Defence of a Phenomenological Approach to Social Reality. In A. V. Afonso (ed.), Consciousness, Society and Values. Indian Institute of Advanced Study 129-146.
    With the advent of Postmodernism, the recent discussions in Continental thought has called into question the philosophy of the Subject, particularly the Cartesian “cogito” and the related method of reflection. One of the important ramifications of these questioning of the reflective subject is to do with the phenomenological doctrine of intentionality of consciousness. Recently, David Carr, himself a phenomenologist, has advanced a serious objection to the phenomenological approach to social reality. In what follows, I will be attempting a defence of (...)
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  38. Michael Theunissen (1965). Der Andere Studien Zur Sozialontologie der Gegenwart. De Gruyter.
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  39. Anna-Teresa Tymieniecka, World Institute for Advanced Phenomenological Research and Learning & World Congress of Phenomenology (1991). Husserlian Phenomenology in a New Key Intersubjectivity, Ethos, the Societal Sphere, Human Encounter, Pathos.
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  40. George Walsh & Fredrick Lehnert (eds.) (1967). Phenomenology of the Social World. Northwestern University Press.
    In this book, his major work, Alfred Schutz attempts to provide a sound philosophical basis for the sociological theories of Max Weber. Using a Husserlian phenomenology, Schutz provides a complete and original analysis of human action and its "intended meaning.".
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  41. Roberto Walton (2007). Horizontes de la eficacia histórica y la comprensión en la fenomenología de Edmund Husserl. Agora Philosophica 8:118-141.
    Este artículo trata sobre los horizontes de la eficacia histórica y la comprensión en la fenomenología de Husserl. El autor comienza considerando el marco que ofrece el análisis de Gadamer de los tres modos de llegar a un acuerdo con las tradiciones, es decir, la metodología generalizadora, la conciencia histórica singularizadora, y la exposición de la conciencia efectiva de la historia. A continuación pasa a describir cómo Husserl se basa en las ideas de Dilthey, y argumenta que el punto principal (...)
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  42. Roberto J. Walton (2015). Historicity in Edmund Husserl and Alfred Schutz. Schutzian Research 7:27-46.
    Th is paper attempts to examine history in the framework of Edmund Husserl’s transcendental phenomenology and Alfred Schutz’s constitutive phenomenology of the natural attitude. Significant similarities regarding the analysis of the lifeworld, its historical character, and the levels of this development will be shown in order to highlight the importance of the complementation that can be found in Schutz’s descriptions. Whereas Husserl’s furnishes signifi cant ideas dealing with, so to speak, a longitudinal or horizontal plane of history that involves the (...)
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  43. Gabriel J. Zanotti (2009). Intersubjetividad, Subjetivismo, Ciencias Sociales: La filosofía de la Escuela Austríaca de Economía. Revista Portuguesa de Filosofia 65 (1/4):253 - 276.
    O artigo tem por objectivo mostrar até que ponto o princípio de subjectividade presente na Escola Austríaca de Economia se revela fundamentado na tradição fenomenològica de Edmund Husserl e no seu pensamento acerca da constituição intersubjectiva do mundo da vida. Nesse sentido, o autor propõe uma hermenêutica realista, e não relativista, posicionando-se em função de um projecto mais global de fundamentar na hermenêutica algumas das principais posições da Escola Austríaca de Economia, pelo que o artigo propõe significativas pistas para uma (...)
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Husserl: Lifeworld
  1. Jesús Adrian (2004). Hermenevtika in tvorba pojmov Hermeneutics and Creation of Concepts. Phainomena 49.
    Prispevek raziskuje specifično funkcijo, ki jo mlademu Heideggru mora izpolnjevati hermenevtika faktičnega življenja. Najprej sledimo tistim avtorjem, ki so po Heideggrovem mnenju vzeli resno fenomen življenja. Nato opisujemo metodološko problematiko, ki vsebuje konkretni dostop do orginarne življenjske sfere. Nato preidemo na poglavitne razlike med Husserlovo refleksivno fenomenologijo in Heideggrovo hermenevtično fenomenologijo. Na koncu pokažemo nalogo formalno-naznačujoče hermenevtike s katerim je tesno povezana pojmovna artikulacijo poglavitni ontoloških struktur človeške tubiti.The present article tackles the specific function that the young Heidegger assigns a (...)
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  2. Kristana Arp (2010). Husserlian Intentionality and Everyday. In Thomas Nenon & Lester Embree (eds.), Issues in Husserl's II (Contributions to Phenomenology).
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  3. Angela Ales Bello (1987). What Is Truth According to Husserl's Life-World. Analecta Husserliana 22:385.
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  4. Rudolf Boehm (2016). Scheinbare Wirklichkeit. Zur Idee Einer Phänomenologischen Philosophie. Husserl Studies 32 (2):101-130.
    Presented are here the crucial presuppositions and building-blocks of a phenomenological philosophy. Inspired by Husserl's critique of scientific objectivism and his claim that the life-world as the world of our experience is the only real world, such a philosophy starts from the breaking of the spell of objective reality as the only and true actuality and the acknowledgment of the appearance-character of all actuality and of objective reality itself. It further requires reinterpretations of the notions of sensitivity, subjectivity and consciousness. (...)
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  5. Charles Bonner (1995). Crisis and Responsibility: Environment, Lifeworld and the Elemental. Dissertation, Boston University
    This dissertation lays out the groundwork for a phenomenological approach to environmental ethics. Beginning with Edmund Husserl's transcendental critique of scientific objectivism and culminating in the metaphysical ethics of Emmanuel Levinas, my analysis makes successive "reductions" of the objective scientific account of the global environmental crisis. I place the value-neutral data of the positive sciences within the context of the experiential realm of the Lebenswelt, which is both related to subjectivity's essential corporeality, and ultimately inscribed in the primordial and ethically (...)
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  6. Michael A. Brees (1992). The Promise of Existential Phenomenology for Theology: The Husserlian Concept of the Life-World and Theological Method. Dissertation, Duquesne University
    This dissertation demonstrates that the life-world, as understood within existential phenomenology, will prove fruitful for theological method. Reading Edmund Husserl's The Crisis of European Sciences and Transcendental Phenomenology in light of and with the help of Maurice Merleau-Ponty, I introduce phenomenology as "seeing" and as "radical," and develop an understanding of consciousness in terms of intentionality, correlativity and constitution. This sets the stage for presenting an understanding of the life-world, followed by a discussion of the epoche. I then explore how (...)
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  7. Guido Caniglia (2006). La matematizzazione dei plena. Un esempio di analisi fenomenologica. Annali Del Dipartimento di Filosofia 12:119-144.
    Plena are the characteristic properties of material thing, of the thing we perceive in our daily experience. According to Husserl, the attempt to explain their features into the language of Physics is the core of the modern science of nature. Colours and smells are not directly reducible to geometrical forms and algebraic functions. In order to explain natural processes using mathematical terms, scientists need to find out how it is possible to measure them. Galileo claims that the world is made (...)
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