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Husserl’s account of time-consciousness closely interconnects with his account of the givenness of sensuous objectivity. It centers on the idea of an extended or “living” present, which involves not only the momentary now but also retentions and protentions, extending it into the past and into the future. Retentions and protentions are not intentional acts in their own right; that distinguishes them from acts of recollection and expectation, of which they are conditions of possibility. When I sensuously experience an object, the appearance it presents now is not sufficient for me to experience an object. Instead, roughly, I must always have retained some of the previous appearances and have some tacit anticipations (or protentions) in regard to the appearances to come. Husserl discusses time consciousness at three levels. First, at the level of intentional experiences (or their non-intentional contents). Second, at the level of the experienced objects (or the intentional contents). Third, at the level of the absolute flow of time-constituting consciousness, the most fundamental stratum of experience discoverable by phenomenological investigation.

Key works

Held 1966 discusses the transcendental I with a focus on its temporality: the “living present” is the original mode of subjective life. Brough 1972 traces the development of Husserl’s views of time-consciousness, distinguishing an earlier and a later phase. In the earlier phase, Husserl regards time-consciousness in terms of the schema ‘apprehension—content of apprehension’. In the later phase, this schema is dropped, and the idea of an absolute time-constituting flow of consciousness first emerges. Miller 1984 discusses Husserl’s views of time-consciousness and perception, from the viewpoint of the “West Coast interpretation” (See Husserl: Noesis and Noema). Bernet 2002 focuses on Husserl’s views of time-consciousness in the Bernau manuscripts, written in 1917 and 1918. Rinofner-Kreidl 2000, Kortooms 2002, de Warren 2009, and Mensch 2010, are monographs exploring the relations between time-consciousness and a variety of other Husserlian topics, as well as discussing Husserl’s views in relation to other philosophers’. Rodemeyer 2006 argues that intersubjectivity is rightly understood through time-consciousness. We are aware of fellow subjects, not by analogical reasoning based on their bodily presence, but thanks to “protentions”, or anticipatory openness to the Others. Lohmar & Yamaguchi 2010 is a recent collection of papers, with contributions from many leading scholars.

Introductions Zahavi 2003, Ch. 3, Smith 2006, Ch. 5, Bernet et al 1993, Ch. 3
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  1. Alia Al-Saji (2009). An Absence That Counts in the World: Merleau-Ponty’s Later Philosophy of Time in Light of Bernet’s 'Einleitung'. Journal of the British Society for Phenomenology 40 (2):207-227.
    This paper examines Maurice Merleau-Ponty’s later philosophy of time in light of his critique and reconceptualization of Edmund Husserl’s early time-analyses. Drawing on The Visible and the Invisible and lecture courses, I elaborate Merleau-Ponty’s re-reading of Husserl’s time-analyses through the lens of Rudolf Bernet’s “Einleitung” to this work. My question is twofold: what becomes of the central Husserlian concepts of present and retention in Merleau-Ponty’s later work, and how do Husserl’s elisions, especially of the problem of forgetting, become generative moments (...)
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  2. Liliana Albertazzi (1993). Brentano, Meinong and Husserl on Internal Time. Brentano Studien 3:89-110.
    Brentano's Descriptive Psychology marks a breakthrough into clarification of internal time, made possible by using his doctrine of intentionality (and modality) of consciousness. Husserl's version of descriptive psychology, a pure phenomenological psychology, according to its author tries to overcome Brentano's (naturalistic) description of internal experience by explicitly considering the intentional content of mental events, and the different categories of objects as objects of a possible consciousness. Husserl's investigations on internal time are an example of a quite specific sort of genetic (...)
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  3. Alexandra Alván (2013). Estructuras trinitarias en la constitución y conciencia del tiempo en Agustín y Husserl. Estudios de Filosofía 10:11-38.
    El presente artículo busca establecer paralelos entre las propuestas de Edmund Husserl y de San Agustín en torno a la constitución del tiempo por parte de la conciencia. En ese marco, proponemos que ambos autores basan la constitución del tiempo en estructuras trinitarias de la conciencia. Dichas estructuras, a pesar de sus diferencias, coinciden en constar de tres elementos: uno retencional, uno protencional y uno impresional. Además, coinciden ambas propuestas en que lo fundamental de la estructura trinitaria de la conciencia (...)
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  4. Pedro M. S. Alves (2008). Objective Time and the Experience of Time: Husserl's Theory of Time in Light of Some Theses of A. Einstein's Special Theory of Relativity. [REVIEW] Husserl Studies 24 (3):205-229.
    In this paper, I start with the opposition between the Husserlian project of a phenomenology of the experience of time, started in 1905, and the mathematical and physical theory of time as it comes out of Einstein’s special theory of relativity in the same year. Although the contrast between the two approaches is apparent, my aim is to show that the original program of Husserl’s time theory is the constitution of an objective time and a time of the world, starting (...)
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  5. Pedro M. S. Alves (2008). Objective Time and the Experience of Time: Husserl's Theory of Time in Light of Some Theses of A. Einstein's Special Theory of Relativity. Husserl Studies 24 (3):205-229.
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  6. L. Alweiss (1999). The Presence of Husserl. Journal of the British Society for Phenomenology 30:59-75.
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  7. John Anders (2010). Aporetic Approach to Husserl's Reflections on Time. In Pol Vandevelde & Sebastian Luft (eds.), Epistemology, Archaeology, Ethics: Current Investigations of Husserl's Corpus. Continuum.
    This chapter will examine two puzzles that percolate Husserl’s On the Phenomenology of the Consciousness of Internal Time (PITC). They concern: (1) whether or not memory is pictorial and (2) whether or not the temporal determinations (past, now, future, etc.) are categories. Considering these aporetic discussions helps us to understand the time diagrams Husserl uses, as well as some of the motivation behind Husserl’s talk of the two intentionalities of retention and his talk of the time-constituting flow. Moreover, this approach (...)
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  8. Holly Andersen (2013). The Representation of Time in Agency. In Adrian Bardon & Heather Dyke (eds.), Blackwell Companion to Philosophy of Time. Wiley-Blackwell.
    This paper outlines some key issues that arise when agency and temporality are considered jointly, from the perspective of psychology, cognitive neuroscience, phenomenology, and action theory. I address the difference between time simpliciter and time as represented as it figures in phenomena like intentional binding, goal-oriented action plans, emulation systems, and ‘temporal agency’. An examination of Husserl’s account of time consciousness highlights difficulties in generalizing his account to include a substantive notion of agency, a weakness inherited by explanatory projects like (...)
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  9. Holly Andersen & Rick Grush (2009). A Brief History of Time-Consciousness: Historical Precursors to James and Husserl. Journal of the History of Philosophy 47 (2):277-307.
    William James’ Principles of Psychology, in which he made famous the ‘specious present’ doctrine of temporal experience, and Edmund Husserl’s Zur Phänomenologie des inneren Zeitbewusstseins, were giant strides in the philosophical investigation of the temporality of experience. However, an important set of precursors to these works has not been adequately investigated. In this article, we undertake this investigation. Beginning with Reid’s essay ‘Memory’ in Essays on the Intellectual Powers of Man, we trace out a line of development of ideas about (...)
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  10. Jose M. Arcaya (1989). Memory and Temporality: A Phenomenological Alternative. Philosophical Psychology 2 (1):101-110.
    The notion of memory storage, central to most contemporary theories of remembering, is challenged from a philosophical perspective as being contradictory and untenable. It criticizes this storage hypothesis as relying upon a linear explanation of time, an assumption which results in infinite regression, solipsism, and a failure to contact the real past. A model based on the phenomenological viewpoints of Edmund Husserl and Maurice Merleau-Ponty is offered as an alternative paradigm. Finally, a research method suggested by this descriptive approach to (...)
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  11. Aron Pilotto Barco (2012). A descrição do agora em Husserl. Revista Inquietude 3 (1):30-51.
    What is the sense of saying “now”? We are used to the established temporal relations by their points of reference (like “yesterday”), distinguished one from the other by measurement and the counting of time (which uses yardsticks, like “day”). So, is the now only another one of these points? Husserl tells us that is not only looking at the constituted time and already shared in common by the world that we will comprehend what is the sense of the now. In (...)
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  12. Elizabeth A. Behnke (2009). Bodily Protentionality. Husserl Studies 25 (3):185-217.
    This investigation explores the methodological implications of choosing an unusual example for phenomenological description (here, a bodily awareness practice allowing spontaneous bodily shifts to occur at the leading edge of the living present); for example, the matters themselves are not pregiven, but must first be brought into view. Only after preliminary clarifications not only of the practice concerned, but also of the very notions of the “body” and of “protentionality” is it possible to provide both static and genetic descriptions of (...)
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  13. Jocelyn Benoist (2008). Modes temporels de la conscience et réalité du temps: Husserl et Brentano sur le temps. In , La conscience du temps. Vrin. 11--28.
  14. W. Bergmann & G. Hoffmann (1989). The Other as Future and Present-Interpreting the Experience of Another Personality in Temporal Concepts According to Levinas and Husserl. Husserl Studies 6 (2):155-175.
  15. Werner Bergmann & Gisbert Hoffmann (1989). Selbstreferenz Und Zeit: Die Dynamische Stabilität des Bewusstseins. [REVIEW] Husserl Studies 6 (2):155-175.
    Dieser Beitrag stellt die Zeitlichkeit des Bewusstseins und ihre Folgeprobleme in einer neuen Perspektive vor, die sich aus der Verknüpfung der empirischen Theorie selbstreferentieller Systeme mit der transzendentalen Phänomenologie Edmund Husserls ergibt. -/- .
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  16. R. Bernet (2009). La présentification du passé et la question d'une métaphysique de la présence. Notes sur la temporalité chez Husserl. Cahiers du Centre D’Études Phénoménologiques:9-32.
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  17. Rudolf Bernet (2009). Husserl's Early Time-Analysis in Historical Context. Journal of the British Society for Phenomenology 40 (2):117-154.
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  18. Rudolf Bernet (2004). Wirkliche Zeit und Phantasiezeit. Zu Husserls Begriff der zeitlichen Individuation. Phänomenologische Forschungen (xxxx):xxxx.
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  19. Rudolf Bernet (2002). Real Time And Imaginary Times. On The Husserlian Conception Of Temporal Individuation / Le Temps Reel Et Les Temps Imaginaires. Sur La Conception Husserlienne De L’individuation Temporelle. Studia Philosophica 2.
    Après avoir donné une idée générale du processus d’individuation chez Husserl, l’étude analyse minutieusement la manière dont la temporalité propre aux actes de la perception interne et externe, du ressouvenir et de la phantasia constitue, d’après les Manuscrits de Bernau, l’individualité de l’objet intentionnel. Une attention toute particulière est accordée à ce qui distingue les objets fictifs des objets idéaux et qui permet de leur attribuer une forme spécifique d’individuation . L’étude apporte également des éclaircissements en ce qui concerne la (...)
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  20. Rudolf Bernet (2002). Die neue Phänomenologie des Zeitbewusstseins in Husserls Bernauer Manuskripten. In H. Hüni & P. Trawny (eds.), Die erscheinende Welt. Festschrift für Klaus Held. Duncker & Humblot.
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  21. Rudolf Bernet (1987). Origine du Temps Et Temps Originaire Chez Husserl Et Heidegger. Revue Philosophique De Louvain 85 (4):499-521.
  22. Rudolf Bernet (1987). Die Frage nach dem Ursprung der Zeit bei Husserl und Heidegger. Heidegger Studies 3:89-104.
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  23. Rudolf Bernet (1983). Zeit Und Zeitlichkeit Bei Husserl Und Heidegger.
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  24. Rudolf Bernet & Wilson Brown (1982). Is the Present Ever Present? Phenomenology and the Metaphysics of Presence. Research in Phenomenology 12 (1):85-112.
  25. Bárbara Bettocchi (2013). La experiencia del tiempo en Funes el memorioso a la luz de las Lecciones de fenomenología de la conciencia interna del tiempo de Edmund Husserl. Estudios de Filosofía 10:39-51.
    El artículo busca presentar las reflexiones acerca de la conciencia interna del tiempo de Edmund Husserl, compiladas en las Lecciones de fenomenología de la conciencia del tiempo de 1928, a la luz del retrato que hace Borges del personaje del cuento Funes el memorioso. Intenta mostrar cómo es que en ambos casos están presentes los mismos cuestionamientos acerca de nuestra experiencia del tiempo y de la persistencia de nuestra identidad en la memoria, y cómo ambas concepciones implican una crítica al (...)
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  26. Christian Beyer (2010). Husserls Bewusstseinskonzeption im Lichte der neueren Diskussion. In Manfred Frank Niels Weidtmann (ed.), Husserl und die Philosophie des Geistes.
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  27. Victor Biceaga (2006). Temporality and Boredom. Continental Philosophy Review 39 (2):135-153.
    In this paper, I argue that Heidegger’s phenomenological investigation of boredom offers important clues for better understanding the notoriously difficult notion of non-objectifying intentionality (Längsintentionalität). I begin by examining Husserl’s account of the aporetic nature of self-temporalization and I claim that a discussion of moods can further clarify the relation between Längsintentionalität and the absolute time-constituting consciousness. Although Husserl himself broached the problem of the intentionality of moods, it was Heidegger who gave us a full-blown account of it. I point (...)
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  28. F. Blascak (2005). On Husserl's Concept of Inner Time Consciousness. Filozofia 60 (3):170-175.
    The paper deals with one of the most fundamental elements of phenomenological theory of knowledge – the constitution of inner time consciousness. It provides a basic introduction into certain parts of Husserl’s research, as we can find it in his lectures Phenomenology of internal time-consciousness edited by M. Heidegger and E. Stein and published in 1928. Using concrete examples of some perceiving acts the author demonstrates an intentional analysis of perceiving acts in general. The author comes to the conclusion, that (...)
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  29. Hans Blumenberg (1987). Lebenszeit Und Weltzeit. Journal of Philosophy 84 (9):516-519.
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  30. Rudolf Boehm (1959). Zijn en tijd in de filosofie Van Husserl. Tijdschrift Voor Filosofie 21 (2):243-276.
    Nicht willkürlich oder gar mutwillig wurde für die vorliegende Studie über die Philosophie Husserls ein Thema gewählt, das mit dem Titel von Heideggers Hauptwerk zu formulieren ist : Sein und Zeit. Verbreitet ist die Meinung, Husserl habe jederlei « Seinsfrage » durch sein Verfahren der « phänomenologischen Reduktion » eigens methodisch « ausgeschaltet » — und wenn es ein Beispiel für seine rein analytische Denk-und Arbeitsweise gebe, so seine deskriptive Phänomenologie des inneren Zeitbewußtseins. In Wirklichkeit ist die « Phänomenologische Fundamentalbetrachtung (...)
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  31. Gerd Brand (1955). Welt, Ich Und Zeit Nach Unveröffentlichten Manuskripten Edmund Husserls. M. Nijhoff.
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  32. J. B. Brough (1987). E. Husserl, "Texte Zur Phänomenologie des Innern Zeitbewusstseins ". [REVIEW] Husserl Studies 4 (3):243.
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  33. John Brough (2011). “The Most Difficult of All Phenomenological Problems”. Husserl Studies 27 (1):27-40.
    I argue in this essay that Edmund Husserl distinguishes three levels within time-consciousness: an absolute time-constituting flow of consciousness, the immanent acts of consciousness the flow constitutes, and the transcendent objects the acts intend. The immediate occasion for this claim is Neal DeRoo’s discussion of Dan Zahavi’s reservations about the notion of an absolute flow and DeRoo’s own efforts to mediate between Zahavi’s view and the position Robert Sokolowski and I have advanced. I argue that the flow and the tripartite (...)
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  34. John Brough (1989). Husserl's Phenomenology of Time-Consciousness. In William R. McKenna & J. N. Mohanty (eds.), Husserl's Phenomenology: A Textbook. University Press of America. 249--290.
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  35. John Brough (1972). The Emergence of an Absolute Consciousness in Husserl's Early Writings on Time-Consciousness. Man and World 5 (3):298-326.
    The collection of Edmund Husserl's sketches on time-consciousness from the years 1893-1917, edited by Rudolf Boehm and published as Volume X in the Husserliana series, affords significant new material for the study of the evolution of Husserl's thought. Specifically, the sketches suggest that in the course of analyzing the consciousness of temporal objects Husserl became convinced that a distinction must be drawn between an ultimate or absolute flow of consciousness and the immanent temporal objects or contents -- sense-data, appearances of (...)
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  36. John B. Brough (2012). Temporality, Transcendence, and Difference: Some Reflections on Nicolas de Warren's 'Husserl and the Promise of Time'. Research in Phenomenology 42 (1):130-137.
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  37. John B. Brough (2002). Time and the One and the Many: Husserl's Bernauer Manuscripts on Time Consciousness. Philosophy Today 46 (Supplement):142-153.
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  38. John B. Brough (1993). Husserl and the Deconstruction of Time. Review of Metaphysics 46 (3):503 - 536.
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  39. John B. Brough (1975). Husserl on Memory. The Monist 59 (1):40-62.
    The point of departure for husserl's mature account of memory is his rejection of the traditional view that what is immediately and directly experienced in memory is a present image or replica of what is past and not what is past itself. Husserl rejects the image theory on logical and descriptive grounds, Arguing that memory is a direct consciousness of the past. Memory is experienced as a unique mode of consciousness giving its object in a manner irreducible to pictorial or (...)
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  40. John B. Brough, Bernard P. Dauenhauer & Karl Schuhmann (1987). Three Book Reviews: Edmund Husserl. 'Texte Zur Phänomenologie des Inneren Zeitbewusstseins (1893-1917)' Ed. Rudolf Bernet. Robert Sokolowski: 'Moral Action: A Phenomenological Study'. Hugo Dingler: 'Aufsätze der Methodik' Ed. Ulrich Weiss. [REVIEW] Husserl Studies 4 (3).
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  41. Ronald Bruzina (2000). There is More to the Phenomenology of Time Than Meets the Eye. In John B. Brough (ed.), The Many Faces of Time. Kluwer. 67--84.
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  42. David Carr (2009). Experience, Temporality and History. Journal of the Philosophy of History 3 (4):335-354.
    Philosophers' reflections on history have been dominated for decades by two themes: representation and memory. On both of these accounts, historical inquiry is divided by a certain gap from what it seeks to find or wants to know, and its activity is seen by philosophers as that of bridging this gap. Against this background, the concept of experience, in spite of its apparent rootedness in the present, can be revived as a means of thinking about our connection to the past. (...)
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  43. David Carr (1986). Le passé à venir : ordre et articulation du temps selon Husserl, Dilthey et Heidegger. Laval Théologique et Philosophique 42 (3):333-344.
    L'appartenance de Dilthey, de Husserl et de Heidegger à la même tradition philosophique (la tradition «phénoménologique» au sens le plus large de ce terme) les mène à des analyses très semblables de la temporalité humaine. Néanmoins, chacun privilégie dans son analyse une seule des trois « dimensions » du temps: Husserl, le présent ; Heidegger, le futur ; Dilthey, le passé. Dans cet article, cette divergence est l'occasion d'une réflexion sur le temps humain qui cherche à dépasser la question de (...)
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  44. Deborah Chaffin (1985). Edmund Husserl, 'The Apodicticity of Recollection'. Husserl Studies 2 (1):3-32.
    The text "The Apodicticity of Recollection" dates from 1922-23, and may be viewed as Husserl's clear recognition of the extent to which the descriptive phenomenology of immediacy is bound up with a reconstructive phenomenology of justificiation. Such recognition is manifest through the original treatment he gives the analysis of internal time-consciousness, and especially memory. In addition, his remarks on the nature of the transcendental ego add much strength to the interpretation of this text as a contribution to Husserl's longstanding concern (...)
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  45. Jane Chamberlain (2002). Thinking Time. Journal of Philosophical Research 27:281-299.
    Paul Ricoeur holds that the “principal ambition” characterising Husserl’s phenomenology of internal time-consciousness is that of “making time itself appear.” Ricoeur thinks that ambition is doomed to run up against an unbridgeable gulf between Husserl’s approach and that of Kant. I raise a number of doubts about Ricoeur’s reading of Husserl. After a preliminary section introducing Husserl’s understanding of his phenomenological project in relation to the work of Kant, I sketch the main lines of his analysis of time-consciousness, and then (...)
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  46. J. Cibulka (1998). Die Zirkelstruktur und der Zeitaspekt der Erfahrung: ueber die Gegenseitige Angewiesenheit der Husserl'schen und der Heidegger'schen Phaenomenologie. Analecta Husserliana 59:433-440.
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  47. David Clarke (2011). Music, Phenomenology, Time Consciousness: Meditations After Husserl. In David Clarke & Eric F. Clarke (eds.), Music and Consciousness: Philosophical, Psychological, and Cultural Perspectives. Oxford University Press. 1.
    David Clarke examines the complex relationship between phenomenological and semiological understandings of music and consciousness through the window of time. He also explores the polar tension between Husserl's phenomenology and Derrida's critique of it, considering what the experience of music might have to offer in response to the crucial question of what is most primordial or essential to consciousness: the unceasing, differential movement of meaning, or some pure flow of subjectivity that underpins all our experience.
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  48. Richard Cobb-Stevens (1985). Derrida and Husserl on the Status of Retention. Analecta Husserliana 19:367.
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  49. Richard M. Cobb-Stevens (1998). James and Husserl: Time-Consciousness and the Intentionality of Presence and Absence. In Dan Zahavi (ed.), Self-Awareness, Temporality, and Alterity. Dordrecht: Kluwer.
  50. Joseph Cohen (2012). Levinas and the Problem of Phenomenology. International Journal of Philosophical Studies 20 (3):363-374.
    The following essay seeks to deploy, from Husserl to Levinas, the centrality of the problem of temporality. In truth, the understanding of temporality constitutes, properly said, that which identifies and differentiates all the authors of the phenomenological tradition. Which means: temporality is that from which all phenomenological breakthroughs are signified and given their very possibility. Our task is thus, through a reading of Husserl, Heidegger and Levinas, to reveal how temporality is reassessed in the history of phenomenology as well as (...)
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