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  1. 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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  2. 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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  3. 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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  4. 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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  5. 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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  6. 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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  7. 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).
  8. 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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  9. Timo Miettinen (forthcoming). David Carr, Experience and History: Phenomenological Perspectives on the Historical World. Husserl Studies:1-6.
    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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  10. Derek Robbins (2012). La philosophie et les sciences sociales: Bourdieu, Merleau-Ponty et Husserl. Cités 3 (3):17-31.
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  11. Derek Robbins (2012). Philosophy and the Social Sciences: Bourdieu, Merleau-Ponty and Husserl. Cités 51:17-31.
  12. 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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  13. Hans Bernhard Schmid (2000). Subjekt, System, Diskurs Edmund Husserls Begriff Transzendentaler Subjektivität in Sozialtheoretischen Bezügen.
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  14. 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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  15. 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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  16. 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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  17. 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.
Husserl: Lifeworld
  1. 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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  2. M. A. Cecilia (2002). Phenomenology of Life, Integral and Scientific, Fulfilling the Expectations of Husserl's Initial Aspirations and Last Insights: A Global Movement. Analecta Husserliana 80:687-716.
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  3. Pascal Chabot (2002). L'idéalité enchaînée. Husserl et la question des «mondes possibles». Studia Phaenomenologica 4 (1):53-72.
    The aim of this paper is to show how the concept of “possible world”, that Husserl inherits from his study of logics, is capital for the understanding of his phenomenology. This concept is a fine tool that provides him a possibility to articulate the question of the physical and the cultural dimensions of some objects. A cultural object as a book or a painting has in fact two dimensions: a “material” one and a “spiritual” one. The author examines which are (...)
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  4. Kyeong-Seop Choi (2012). Husserl and Deleuze: Edmund Husserl's and Gilles Deleuze's Contribution to Transcendental-Phenomenological" Regional Studies". Idealistic Studies 42 (2-3):265-288.
    It strikes readers as dubious and pointless to compare Husserl and Deleuze straightforwardly on the level of philosophy or history of philosophy, for their thoughts seem to be wide apart or even opposed. Nevertheless, each of their thoughts draws a trajectory of development into one and the same kind of qualitative research, i.e., non-scientific, non-conceptual, fieldwork research trying to grasp the immediately pre-given picture of being . In this paper, I call such a qualitative research transcendental-phenomenological ‘regional studies.’ We might (...)
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  5. Kyeong-Seop Choi (2007). Philosophy as Rigorous Regional Studies: A Parody of E. Husserl's Philosophy as Rigorous Science. Idealistic Studies 37 (3):203-218.
    The present paper traces the trajectory of the development of Husserl’s phenomenology from its incipient eidetic phase over the transcendental to the lifeworld-phenomenological, and ascertains that, in spite of all their complexities, the idea of Zu den Sachen selbst is the very objective of all those ‘phenomenological’investigations. The search after the ‘immediately given’ (Vorgegebenheiten) finally discovers that the concrete cultural life-worlds are the authentically ‘immediatelypre-given’ and all kinds of knowledge and sciences (higher cultural configurations) are nothing but idealizations of those (...)
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  6. Kyong-Seop Choi (2013). Husserl and Deleuze. Idealistic Studies 42 (2/3):265-288.
    It strikes readers as dubious and pointless to compare Husserl and Deleuze straightforwardly on the level of philosophy or history of philosophy, for their thoughts seem to be wide apart or even opposed. Nevertheless, each of their thoughts draws a trajectory of development into one and the same kind of qualitative research, i.e., non-scientific, non-conceptual, fieldwork research trying to grasp the immediately pre-given picture of being . In this paper, I call such a qualitative research transcendental-phenomenological ‘regional studies.’ We might (...)
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  7. Timothy M. Costelloe (1996). Life-World and Intersubjectivity: A Study in the Development of a Phenomenological Sociology. Dissertation, Boston University
    This dissertation examines Edmund Husserl's call for a "science of the life-world." It is argued that the most appropriate response is to develop such a science in specifically sociological terms. This argument is made by exploring particular themes in sociological theory and the philosophy of the social sciences. The dissertation begins by explicating Husserl's aspiration to understand the "life-world" and ends with the fulfillment of this aspiration in a "sociology of the life-world." ;The initial focus is upon Husserl's ambiguous concepts (...)
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  8. Renato Cristin (forthcoming). Process and Consciousness (in Serbo Croation). Filozofska Istrazivanja.
    Der Autor folgt der Hypothese, dass Husserls Denken der Krisis auf den folgenden Bezug gebaut ist: einerseits beeinflusst die Lebenswelt als Fluss die Art der Wissenschaft, die das Subjekt von ihr haben kann, andererseits beansprucht die transzendentale Subjektivitat die Relativierung der ganzen Lebenswelt. Der Fluss und das Bewusstsein werden Metaphern dieses Bezuges, indem sie die Paradoxien des Weltratsels ausdrucken. Aus der Moglichkeit, die Welt als wirkliche Lebenswelt zu denken, erscheint die Phanomenologie der Lebenswelt als eine Umwalzung des Rationalismus zu einem (...)
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  9. Janet Donahoe (2011). The Place of Home. Environmental Philosophy 8 (1):25-40.
    In this paper, I address the normative power of place, specifically the place of home, on our embodied constitution. I explore the Husserlian notion of homeworld and its counterpoint, alienworld, to address the reasons why place would have a normative power and to what extent that normativity can be drawn into question through encounters with the alienworld. I address this with a focus upon the interconnection between place and body. Finally, I briefly think through theramifications of this priority of the (...)
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  10. Janet Donohoe (2009). Where Were You When ... ?: On the Relationship Between Individual Memory and Collective Memory. Philosophy in the Contemporary World 16 (1):105-113.
    This paper argues that private, individual memory is often only made possible through a collectivelhistorical memory that makes itself felt at a most fundamental level of place. It draws upon Husserl's concept of the lifeworld in opposition to Ricoeur's notion of narrative identity. I show that in focusing on narrative, Ricoeur fails to recognize the ways in which the very constitution of the world, of places, becomes the avenue of support for narratives, intersubjectivity, and collective memory. The analysis makes explicit (...)
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  11. J. Claude Evans (2010). Where is the Life-World? In Thomas Nenon & Lester Embree (eds.), Issues in Husserl's II (Contributions to Phenomenology). 57--65.
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  12. Amedeo Giorgi (2011). The Importance of Securing the Psychologically Impalpable: The Vicissitudes of the Perception of Expressiveness. Journal of Phenomenological Psychology 42 (1):26-45.
    Historically, when psychology broke away from a philosophical mode of scholarship it strove to become a natural science. This meant that it largely imitated the concepts and practices of the natural sciences which included the use of abstract terms to designate many of its phenomena with the consequence that psychology is often more abstract and generic than it ought to be. Husserl has emphasized the role of the life-world as the ultimate basis of all knowledge and a serious consideration of (...)
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  13. J. M. García Gómez-Heras (1992). Comprender el mundo. La valencia hermenéutica del binomio Lebenswelt (Husserl) e In-der-Welt-sein (Heidegger). Logos. Anales Del Seminario de Metafísica 34:285.
  14. Fahad Hayavi (2011). Intersubjectivity in Life World of Husserl's Phenomenology. Philosophical Investigations 7 (19):103-135.
    Transcendental Ego is the principle of principles that philosophization of great philosophers such as Husserl has been based upon it. Husserl, too, as a follower of Descartes meditations and philosophy with attemption in intentionality of transcendental ego accepts it as the base of principles of philosophization and declares himself as a New Cartesian. In this study, the author develops an original reading of the Cartesian Meditation. This text, far from giving rise to a “Transcendental solipsism”, leads to a constitution of (...)
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  15. Klaus Held (2003). Husserl's Phenomenology of the Life-World. In Donn Welton (ed.), THE NEW HUSSERL: A Critical Reader. INDIANA University.
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  16. Ruyu Hung & Andrew Stables (2008). Can We Experience Nature in the Lifeworld? An Interrogation of Husserl's Notion of Lifeworld and its Implication for Environmental and Educational Thinking. Indo-Pacific Journal of Phenomenology: Phenomenology and Education: Special Edition 8:1-8.
    Given the tendency for the "lifeworld approach" to be adopted in the domain of environmental theory and education without critical examination of the key concept "lifeworld", this paper attempts to elucidate the ambiguity apparent in Husserl's development of the notion and the implications of this for teaching and learning about nature. The paper consists of three sections. The first section deals with the meaning and limitations of the current lifeworld approach to nature and the implications for environmental and educational thinking. (...)
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  17. Edmund Husserl (2008). Die Lebenswelt: Auslegungen der Vorgegebenen Welt Und Ihrer Konstitution: Texte Aus Dem Nachlass (1916-1937). Springer.
    Die Lebenswelt als personale Welt der Praxis und Welt der endlichen Erkenntnisinteressen. 7. Die Welt als Erwerb.
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  18. Erazim Kohák (1985). Jan Patočka, Edmund Husserl's Philosophy of the Crisis of Science and His Conception of a Phenomenology of the “Life-World”. Husserl Studies 2 (2):129-155.
  19. M. Kule (1989). The Formation of Sense and Creative Experience.(Based on Critical Analysis of Edmund Husserl's Work) in Man Within His Life-World. Contributions to Phenomenology by Scholars From East-Central Europe. [REVIEW] Analecta Husserliana 27:39-57.
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  20. 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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  21. Brian Lightbody (2009). Charting the Future Course for a Truly Humanistic Science: Husserl, the Epoche, and the Life-World. Essays in the Philosophy of Humanism (A Journal of the American Humanist Association) 17 (1):61-71.
  22. Sebastian Luft (2004). Husserl's Theory of the Phenomenological Reduction: Between Life-World and Cartesianism. Research in Phenomenology 34 (1):198-234.
    on points that remain especially crucial, i.e., the concept of the natural attitude, the ways into the reduction (and their systematics), and finally the question of the “meaning of the reduction.” Indeed, in the reading attempted here, this final question leads to two, not necessarily related, focal points: a Cartesian and a Life-world tendency. It is my claim that in following these two paths, Husserl was consistent in pursuing two evident leads in his philosophical enterprise; however, he was at the (...)
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  23. Rudolf A. Makkreel (1982). Husserl, Dilthey and the Relation of the Life-World to History. Research in Phenomenology 12 (1):39-58.
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  24. Christian Möckel (2005). Krisis der Wissenschaftlichen Kultur? Edmund Husserls Forderung nach „Besinnung". Cultura 2 (2):26-39.
    Phenomenological philosophizing is practiced out of a sense of responsibility for contemporary culture, which is experienced as existing in a profoundcrisis. The first part of this contribution contains a systematization of the theory of crisis, a theory developed in many of Husserl's works: the description of the main phenomena of the consciousness of crisis, the explanation of crisis with regard to its causes, and the demands raised in order to overcome the crisis of scientific culture (»reflection«). Husserl's teachings on crisis (...)
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  25. V. Molchanov (1989). Husserl and Heidegger: Phenomenology and Ontology in Man Within His Life-World. Contributions to Phenomenology by Scholars From East-Central Europe. Analecta Husserliana 27:643-670.
  26. V. Monteagudo (2013). "Mundo de la vida" en la filosofía hermenéutica de Hans-Georg Gadamer. Areté. Revista de Filosofía 13 (1):37-57.
    This paper examines the presence of the Husserlian operative concept of the "lifeworld"in Hans-Georg Gadamer's hermeneutic philosophy. It is suggested that, regardless of Gadamer·s criticisms to the method and the foundational project of phenomenology, it is possible to highlight in his interpretation of Husserl's work relevant shared aspects for the clarification of his own position. These are concerned with the struggle against objectivism and its alienating effects against cultural and social praxis, as well as the rehabilitation of a pre-reflective space (...)
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  27. Dermot Moran (2013). From the Natural Attitude to the Life-World. In Lester Embree & Thomas Nenon (eds.), Husserl’s Ideen. Springer. 105--124.
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  28. Joao I. Piedade (2003). Husserl e le scienze. Gregorianum 84 (3):673-695.
    Confronted with the situation of profound crisis in which contemporary European culture finds itself, it is necessary, according to E. Husserl, to reflect upon the origins of this loss of meaning, a loss which is linked to a particular stance of the objective sciences that is utterly disjointed from the life-world. The article represents an attempt to ascertain the fundamental concerns that were present from the beginning of phenomenology in Husserl's thought vis-à-vis the sciences. Beginning with Husserl's initial interest in (...)
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  29. G. Pohlenz (1999). Qualia as Systematic Core of a Metaphysical World Picture-With Reference to Husserl's Lebenswelt Concept. Philosophisches Jahrbuch 106 (1):100-122.
  30. Christian Rhabanus (2002). Helmuth Vetter. 'Krise der Wissenschaften – Wissenschaft der Krisis? Wiener Tagungen Zur Phänomenologie'. [REVIEW] Husserl Studies 18 (1):65-75.
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  31. Jarosław Rolewski (2013). Husserl's Philosophy of Science. Dialogue and Universalism 23 (2):145-160.
    The paper presents Husserl’s conception of the relation between science and the living world (Lebenswelt), i.e. the world of everyday experience and communication. In Husserl view, science, or, more precisely, its basic aprioric structure is founded on the primal, essential core of the living world (a priori) from which it obtains its sense. Science (scientific a priori) modifies, idealizes, and mathematizes the primal aprioric Lebenswelt. Due to those operations scientific theories can represent empirical reality.
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  32. Lucia Ruggerone (2013). Science and Life-World: Husserl, Schutz, Garfinkel. [REVIEW] Human Studies 36 (2):179-197.
    In this article I intend to explore the conception of science as it emerges from the work of Husserl, Schutz, and Garfinkel. By concentrating specifically on the issue of science, I attempt to show that Garfinkel’s views on the relationship between science and the everyday world are much closer to Husserl’s stance than to the Schutzian perspective. To this end, I explore Husserl’s notion of science especially as it emerges in the Crisis of European Sciences, where he describes the failure (...)
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  33. Matheson Russell (2011). On Habermas's Critique of Husserl. Husserl Studies 27 (1):41-62.
    Over four decades, Habermas has put to paper many critical remarks on Husserl’s work as occasion has demanded. These scattered critical engagements nonetheless do add up to a coherent (if contestable) position regarding the project of transcendental phenomenology. This essay provides a comprehensive reconstruction of the arguments Habermas makes and offers a critical assessment of them. With an eye in particular to the theme of intersubjectivity (a theme of fundamental interest to both thinkers), it is argued that Habermas’s arguments do (...)
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