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  1. Leo J. Bostar (1987). The Methodological Significance of Husserl's Concept of Evidence and its Relation to the Idea of Reason. Husserl Studies 4 (2):143-167.
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  2. M. Lane Bruner (2006). Rationality, Reason and the History of Thought. Argumentation 20 (2):185-208.
    Philosophers over the course of the last century, including Edmund Husserl, Chaim Perelman, and Jacques Derrida, have attempted to unravel the tangled relationship between the rational and the reasonable in order to understand how the history of thought progresses. Critical political theorists, including Michel Foucault and Ernesto Laclau have also investigated this issue from a range of perspectives, especially as it relates to the relationship between ideational limits and their transgression and the universal and the particular. This essay compares these (...)
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  3. Ronald Bruzina (1981). Dependence on Language and the Autonomy of Reason: An Husserlian Perspective. [REVIEW] Man and World 14 (4):355-368.
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  4. Celia Cabrera (2014). Sobre la racionalidad de la esfera afectiva y su vínculo con la razón teórica en la ética de E. Husserl. Revista de filosofía (Chile) 39 (1):73-94.
    El objetivo del artículo es evaluar en qué medida la primera tematización de Husserl de la conciencia afectiva logra extender el concepto de “razón” a esta esfera y determinar si el modo en que lo hace amenaza su autonomía respecto de la razón teórica. Nuestro eje será el problema de la constitución originaria del valor en los actos no objetivantes del sentimiento, tema anunciado en las Investigaciones Lógicas que adquiere un rol central en las primeras reflexiones éticas de Husserl.
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  5. Chi Yu Chung (2012). Husserl on Ethical Renewal and Philosophical Rationality: Intercultural Reflection. Investigaciones Fenomenológicas 9:145-156.
    In the Kaizo articles, written between 1922 and 1924, Husserl drew on the intercultural relationship between Europe and non-Europe. The viewpoints he held in these articles do not deviate much from that in the Vienna lecture 1935, which is later included in Crisis. It is in the latter that Husserl delineates systematically what he thinks of the idea of Europe and what makes Europe different from the other parts of the world. Notably, these viewpoints were already disclosed in the Kaizo (...)
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  6. Jacques Derrida (2003). The "World" of the Enlightenment to Come. Research in Phenomenology 33 (1):9-52.
    Taking as its point of departure Edmund Husserl's 1935-36 text The Crisis of European Sciences, this essay attempts to develop a new conception of reason by means of a thoroughgoing critique of some ideas often used to support and define it. Because the notion of "enlightenment" has been tied since the time of Kant to a certain coming of age of reason or rationality, the "enlightenment" to come must at once draw upon the resources of this reason and open reason (...)
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  7. Daniel John Dwyer (2001). Reason and Rational Freedom in Husserl: Towards an Epistemology of Authenticity. Dissertation, The Catholic University of America
    This dissertation discloses and critiques certain neo-Kantian presuppositions about mind and world that are operative in contemporary discussions of epistemology. Such presuppositions inform the way in which many philosophers oppose the conceptual freedom of reason to the passivity of sensibility. Dualistic assumptions about the human mind continue to make the notion of any nonconceptual content in perception seem indefensible. Yet there is indeed a way out of the oscillation between coherentism and foundationalism, an oscillation diagnosed recently in John McDowell's Mind (...)
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  8. Brett Edward Michael Jackson (1984). Edmund Husserl's Rational Idealism. Dissertation, University of Toronto (Canada)
    This study investigates the sense in which Husserl's philosophy is a form of idealism. The first chapter discusses the ambiguity of the concept of 'idealism' and developes a doctrine which, in a descriptive sense, I call 'rational idealism': the doctrine that there is a correlation between the real and the rational in the sense that the real is the rational and the rational the real. I contrast this view with creative, reductive, and absolute idealism. In the second chapter I argue (...)
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  9. Dalius Jonkus (2000). Racionafumo problema Husserlio fenomenologijoje / Problem of Rationality in [the] Phenomenology of E. Husserl. Žmogus ir Žodis: Man And Word 2 (4):4-12.
    Husserlian phenomenology seeks an understanding of rationality able of making any cultural agency, such as scientific or ethical, meaningfull and legitimate. Although Husserl begins his quest by seeking an absolutely founded knowledge, later he encounters inner discontinuity of phenomenological theory and practice. That is only solved when phenomenology itself becoms a practical self-realisation and sense-making. Non-classical nature of phenomenological notion of rationality becomes apparent when mind is understood as vital mind, as Ortega y Gasset's razon vital, as a kind of (...)
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  10. Kenneth B. Liberman (2007). Husserl's Criticism of Reason: With Ethnomethodological Specifications. Lexington Books.
    A phenomenological inquiry into the benefits and limitations of formal analytic reasoning is developed in reliance upon the criticism of reason by Husserl and his students, which is respecified ethnomethodologically by examining occasions of philosophers' work in its actual course. Liberman engages in a dialogue and debate with Husserl, Heidegger, Levinas, Merleau-Ponty, and Derrida for the purpose of adding an ethnomethodological vision of the orderliness of ordinary philosophical affairs to the philosophical anthropology of reason.
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  11. Peter Prechtl (1991). Husserls Gedanken zur praktischen Vemunft in Auseinandersetzung mit Kant. Perspektiven der Philosophie 17:291-314.
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  12. Witold Płotka (2011). U żródeł krytyki teorii poznania w szkole frankfurckiej. Filo-Sofija 11 (13-14 (2011/2-3)):769-790.
    Author: Płotka Witold Title: AT ORIGINS OF THE CRITIQUE OF THE THEORY OF COGNITION IN THE FRANKFURT SCHOOL (U źródeł krytyki teorii poznania w szkole frankfurckiej) Source: Filo-Sofija year: 2011, vol:.13/14, number: 2011/2-3, pages: 769-790 Keywords: THE FRANKFURT SCHOOL, ADORNO, HUSSERL, THEORY OF COGNITION, CRITIQUE OF TECHNIQUES, CRISIS OF CULTURE Discipline: PHILOSOPHY Language: POLISH Document type: ARTICLE Publication order reference (Primary author’s office address): E-mail: www:The author argues that the Frankfurt School’s critique of phenomenology as the theory of cognition (as (...)
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  13. Mario Ruggenini (2007). Truth, Identity, Difference. Phainomena 60.
    The truth of Europe – the truth as thought through by the Greek-Christian-modern metaphysical history of Europe – is the truth of the identical: the one and only truth for all, and without it all that is left is fragmentation and an unsolvable conflict. The crisis of Europe as the crisis of philosophy, “the crisis of European humanity”, about which Husserl spoke in Vienna in May 1935, is the crisis of the Western understanding of reason, whose voluntaristic basic feature is (...)
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  14. Carlos Sanchez (2010). Epistemic Justification and Husserl's Phenomenology of Reason in Ideas I. In Pol Vandevelde & Sebastian Luft (eds.), Epistemology, Archaeology, Ethics: Current Investigations of Husserl's Corpus. Continuum.
    ...In what follows I lay out Husserl's theory of epistemic justification as he sketches it in Part IV of 'Ideas 1', especially in the section he appropriately titles the "Phenomenology of Reason," understood here to present a phenomenological analysis of how reason is given, namely, how reason manifests itself in conscious life. My claim is that Husserl's "phenomenology of reason," by clarifying the ways in which the "legitimizations of reason" take place can be ultimately understood as a theory of epistemic (...)
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  15. Andrina Tonkli-Komel (2001). Comment on Husserl’s Letter to Levy Bruhl. Phainomena 37.
    Husserl’s letter to Levy-Bruhl dating from 1935 ends with an indication of phenomenological transrationalism that should both reach beyond and fulfill the intentions of old rationalism. It can be understood either as rationalism to the second power or as the surpassing of rationality in the direction of a certain kind of rationality that bears an insight into its own limits of reaching the life-world.
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  16. Cecile Therese Tougas (1981). Internal Time-Consciousness and Transfinity. Dissertation, Duquesne University
    The phenomenology of internal time-consciousness, as an analysis founded in part logic and expanded by the pure theory of transfinite continua, clarifies phenomenology as reflective philosophy in distinguishing the essence of comprehensive reflection, its ground, its temporality and its completion despite its possibility of infinite iteration, thus overcoming the Hegelian pronouncement that reflection must die in the ascendance of Reason's absolute identity in totality. ;Hegel acknowledges finite reflection as a part necessary to knowledge, but as nullified by unopposed Reason, which (...)
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  17. James Alan Tuedio (1983). Intentionality, Science and Technology: Toward a Phenomenological Paradigm of Reason. Dissertation, University of Colorado at Boulder
    This study of human reason focuses on the contributions of Husserl and Merleau-Ponty to an understanding of the intentional nature of human experience and thought. Traditional conceptions of rationality have failed to recognize sufficiently the contingency of human thought. Through extensive analyses of Husserl and Merleau-Ponty, I set out to uncover the kind of paradigm of reason that would be consistent with the inherent limitations of the human situation. I then trace some major implications of such a paradigm for philosophical (...)
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  18. Emilio Vicuña (2013). Edmund Husserl on the Structure of Instrumental Reason. Ideas Y Valores 62 (151):143-167.
    El presente trabajo aborda el problema de la justificación de la normatividad de los imperativos instrumentales. Husserl critica la pretensión kantiana de justificar la fuerza normativa de este tipo de requerimientos de racionalidad con recurso a un mero análisis semántico de lo que significa querer un fin. La constitución genética de la noción de medio y, derivadamente, de los imperativos instrumentales supondría, por el contrario, la cooperación de actos lógicos y afectivos, y sólo a partir de su convergencia se volvería (...)
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  19. Bernhard Waldenfels & J. Claude Evans (1982). The Despised Doxa* Husserl and the Continuing Crisis of Western Reason. Research in Phenomenology 12 (1):21-38.
  20. Fan Yuan-gan & Shang-de Li (2008). Shestov's Perspective on the Definition of Philosophy. Modern Philosophy 6:125-130.
    What is the philosophy? Husserl's view that philosophy is a reflection of Russian religious philosopher Shestov thought that philosophy is a struggle. In fact, this is the rational philosophical thinking of the opposition and the Bible. Rational thinking based on human philosophy is "reasonable person" understanding, through the "logic" behind the means to search for things based on that philosophy is "love of wisdom." Never mind the Bible are "divine" and starting the "Thunder and Lightning" as their "logic", the philosophy (...)
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