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  1. R. Philip Buckley (1996). Husserl's Rational "Liebesgemeinschaft". Research in Phenomenology 26 (1):116-129.
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  2. R. Philip Buckley (1992). Husserl's Notion of Authentic Community. American Catholic Philosophical Quarterly 66 (2):213-227.
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  3. Natalie Depraz (2006). The Phenomenological Reduction and the Political. Husserl Studies 12 (1).
    How can phenomenology describe an object as "the political"? The article endeavours to show how it is possible to apprehend such a theme from a transcendental perspective. After going through the methodic difficulties of the Cartesian way, which involves an egology intersubjectively extended to the monadology, the essay analyzes the non-Cartesian ways. Indeed, both of them pave the way for a political based on a plural structure. The way through the life-world as well as the way through psychology succeed in (...)
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  4. Natalie Depraz (1995). Phenomenological Reduction and the Political. Husserl Studies 12 (1):1-17.
    How can phenomenology describe an object as "the political"? The article endeavours to show how it is possible to apprehend such a theme from a _transcendental perspective. After going through the methodic difficulties of the Cartesian way, which involves an egology intersubjectively extended to the monadology, the essay analyzes the non-Cartesian ways. Indeed, both of them pave the way for a political based on a plural structure. The way through the life-world as well as the way through psychology succeed in (...)
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  5. R. Donnici (1986). A Judgment of Husserl on Socialism. Giornale Critico Della Filosofia Italiana 6 (2):264-272.
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  6. Molly Brigid Flynn (2012). The Cultural Community: An Husserlian Approach and Reproach. [REVIEW] Husserl Studies 28 (1):25-47.
    What types of unity and disunity belong to a group of people sharing a culture? Husserl illuminates these communities by helping us trace their origin to two types of interpersonal act—cooperation and influence—though cultural communities are distinguished from both cooperative groups and mere communities of related influences. This analysis has consequences for contemporary concerns about multi- or mono-culturalism and the relationship between culture and politics. It also leads us to critique Husserl’s desire for a new humanity, one that is rational, (...)
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  7. Molly Brigid Flynn (2009). The Living Body as the Origin of Culture: What the Shift in Husserl's Notion of “Expression” Tells Us About Cultural Objects. [REVIEW] Husserl Studies 25 (1):57-79.
    Husserl’s philosophy of culture relies upon a person’s body being expressive of the person’s spirit, but Husserl’s analysis of expression in Logical Investigations is inadequate to explain this bodily expressiveness. This paper explains how Husserl’s use of “expression” shifts from LI to Ideas II and argues that this shift is explained by Husserl’s increased understanding of the pervasiveness of sense in subjective life and his increased appreciation for the unity of the person. I show how these two developments allow Husserl (...)
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  8. Ronald McIntyre (2012). &Quot;we-Subjectivity&Quot;: Husserl on Community and Communal Constitution. In Christel Fricke & Dagfinn Føllesdal (eds.), Intersubjectivity and Objectivity in Adam Smith and Edmund Husserl. Ontos Verlag. 8--61.
    I experience the world as comprising not only pluralities of individual persons but also interpersonal communal unities – groups, teams, societies, cultures, etc. The world, as experienced or "constituted", is a social world, a “spiritual” world. How are these social communities experienced as communities and distinguished from one another? What does it mean to be a “community”? And how do I constitute myself as a member of some communities but not of others? Moreover, the world of experience is not constituted (...)
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  9. Ilja Srubar (1998). Phenomenological Analysis and its Contemporary Significance. Human Studies 21 (2):121-139.
    Can a phenomenologically-founded sociology contribute to the understanding of social change? By reference to the structure of the lifeworld as it has been analyzed by Husserl and Schutz, I argue that human action is formed by temporal, spatial, and social dimensions. These are objectified by a social semantics through which they gain their intersubjective cultural shape. From this perspective, I investigate changes in the temporal, spatial, and social dimensions of this semantics, as they occur in the present transformation of post-socialist (...)
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  10. Anthony J. Steinbock (1994). The Project of Ethical Renewal and Critique: Edmund Husserl's Early Phenomenology of Culture. Southern Journal of Philosophy 32 (4):449-464.
    "Renewal" is the expression Edmund Husserl used for the social, political, and ethical transformation of human culture (1922-1924). Considering the concept of renewal in the "generative" becoming of a culture, I first explain the phenomenological background in which Husserl approached the enterprise of renewal. I then describe Husserl's concept of renewal as an ethical task. Next, I take up the process of renewal as accomplishing "the best possible." Following this, I discuss the concept of critique advanced in the "Kaizo" articles. (...)
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  11. Roberto J. Walton (1991). Two Reviews: Julia V. Iribame. 'Lu Intersubjetividad En Husserl: Bosquejo de Una Teoria'. Karl Schuhmann. 'Husserls Staatsphilosophie'. [REVIEW] Husserl Studies 8 (1).
  12. Terry Winant (1991). Who has Difficulty Making Which Aspect of the World Intelligible to Whom? Social Epistemology 5 (4):317 – 326.
    Abstract Following Hubert Dreyfus, this paper takes up the debate over the limits on what can be articulated by means of intentional analysis. Section 1 reviews the contrast between Husserl's position and Heidegger's position. Husserl's is an ?inexhaustibility theory? of the inarticulable, according to which, although it is in principle impossible to articulate everything, there is not anything that it is in principle impossible to articulate. Heidegger's is a genuine ?inarticulability?in?principle theory? of the inarticulable, according to which it is, in (...)
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  13. Hedwig Wingler (1991). Husserl's Philosophy of the State. Philosophy and History 24 (1/2):47-48.
  14. Peter Woelert (2013). Technology, Knowledge, Governance: The Political Relevance of Husserl's Critique of the Epistemic Effects of Formalization. Continental Philosophy Review 46 (4):487-507.
    This paper explores the political import of Husserl’s critical discussion of the epistemic effects of the formalization of rational thinking. More specifically, it argues that this discussion is of direct relevance to make sense of the pervasive processes of ‘technization’, that is, of a mechanistic and superficial generation and use of knowledge, to be observed in current contexts of governance. Building upon Husserl’s understanding of formalization as a symbolic technique for abstraction in the thinking with and about numbers, I argue (...)
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