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  1. Anthony F. Beavers (2002). Phenomenology and Artificial Intelligence. Metaphilosophy 33 (1-2):70-82.
    In CyberPhilosophy: The Intersection of Philosophy and Computing, edited by James H. Moor and Terrell Ward Bynum (Oxford, UK: Blackwell, 2002), 66-77. Also in Metaphilosophy 33.1/2 (2002): 70-82.
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  2. Rudolf Boehm (1965). Basic Reflections on Husserl's Phenomenological Reduction. International Philosophical Quarterly 5 (2):183-202.
    The article traces out the history of the evolution in meaning of the phenomenological reduction in husserl's writings. The starting point is husserl's conviction that what is lacking most to philosophy as well as to science is a truly rigorous scientific method. Already in the "logical investigations" (1901) the phenomenological reduction is presented as the core of this method. But here this reduction is understood as a deliberate restriction or limitation of the mind to what is adequately perceived in an (...)
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  3. Marcus Brainard (2007). “For a New World”: On the Practical Impulse of Husserlian Theory. [REVIEW] Husserl Studies 23 (1):17–31.
    The thesis of this article is that in Husserlian phenomenology there is no opposition between theory and praxis. On the contrary, he understands the former to serve the latter, so as to usher in a new world. The means for doing is the phenomenological reduction or epoché. It gives the phenomenologist access to the starting point, the “first things,” and orients his/her striving towards reason and the renewal of humanity. Careful attention to the significance of the epoché also sheds light (...)
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  4. R. Cobb-Stevens (2003). The Other Husserl and the Standard Interpretation. Review of the Other Husserl: Horizons of Transcendental Phenomenology by Donn Welton. Research in Phenomenology 33 (1):315-328.
  5. John Cogan, The Phenomenological Reduction. Internet Encyclopedia of Philosophy.
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  6. V. Costa (1994). The Development of Phenomenological Reduction-From Husserl, Edmund'filosofia Dellarithmetica'to'ideen'. Rivista di Filosofia Neo-Scolastica 86 (3):506-572.
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  7. Jean-François Courtine (2009). Réduction, construction, destruction. D'un dialogue à trois : Natorp, Husserl, Heidegger. Philosophiques 36 (2):559-577.
  8. Nicolas de Warren (2009). The Origins of the Phenomenological Reduction in Husserl. Graduate Faculty Philosophy Journal 30 (2):337-348.
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  9. 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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  10. John J. Drummond (1975). Husserl on the Ways to the Performance of the Reduction. Man and World 8 (1):47-69.
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  11. Lester Embree (2012). The Way From the Ideal of Science: The Other Motivation for the Transcendental Phenomenological Reduction in the Doctoral Dissertation of Dorion Cairns. [REVIEW] Human Studies 35 (4):555-561.
    Cairns presents a plausible two-part, step by step, approach seemingly developed in Husserl’s “workshop” to transcendental phenomenology that is independent of culture and history, refines a concept of knowledge and its references to worldly things, encounters a difficulty, and resolves it through recognition of a non-worldly apodictic core of consciousness distinct from being in the real temporal, spatial, and causal world.
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  12. Molly Brigid Flynn (2013). Epoche. In R. L. Fastiggi (ed.), New Catholic Encyclopedia 2012-2013: Ethics and Philosophy. Gale.
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  13. Juha Himanka (2010). The Idea of Phenomenology: Reading Husserliana as Reductions. Dialogue 49 (4):617-640.
    Edmund Husserl strongly emphasized the importance of reduction to his phenomenology. For his followers, however, it has proved a formidable task to specify exactly how this intricate accomplishment that opens up the possibility for phenomenological research is to be performed. In this article, we study different approaches to gaining access to reduction and conclude by suggesting that we should read Husserliana itself as a set of accomplished reductions. In other words, our task is to pinpoint chapters where the movement of (...)
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  14. Juha Himanka (2001). Before and After the Reduction (Husserl). Journal of the British Society for Phenomenology 32 (2):188-204.
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  15. Edmund Husserl (forthcoming). Nr. 11: Radical Reduction to the Streaming-Living Present is Equivalent to the Transcendental-Phenomenological Reduction. The New Yearbook for Phenomenology and Phenomenological Philosophy.
  16. Edmund Husserl (forthcoming). Nr. 11: Radikale Reduktion auf die strömendlebendige Gegenwart ist äquivalent mit transzendental phänomenologischer Reduktion. The New Yearbook for Phenomenology and Phenomenological Philosophy.
  17. Peter Hutcheson (1981). Husserl and Private Languages. Philosophy and Phenomenological Research 42 (1):111-118.
  18. Hanne Jacobs (2014). Transcendental Subjectivity and the Human Being. In Sara Heinämaa Mirja Hartimo & Timo Miettinen (eds.), Phenomenology and the Transcendental. Routledge. 87-105.
    This article addresses an ambiguity in Edmund Husserl’s descriptions of what it means to be a human being in the world. On the one hand, Husserl often characterizes the human being in natural scientific terms as a psychophysical unity. On the other hand, Husserl also describes how we experience ourselves as embodied persons that experience and communicate with others within a socio-historical world. The main aim of this article is to show that if one overlooks this ambiguity then one will (...)
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  19. Manuel Jiménez-Redondo (2013). Husserls Begriff der transzendentalen Reduktion aus der Sicht der Philosophie des späten Fichte. Fichte-Studien 37:145-162.
  20. Iso Kern (1962). Die drei wege zur transzendental-phaenomenologischen reduktion in der philosophie Edmund husserls. Tijdschrift Voor Filosofie 24 (2):303 - 349.
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  21. Toine Kortooms (1993). Following Edmund Husserl on One of the Paths Leading to the Transcendental Reduction. Husserl Studies 10 (3):163-180.
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  22. Rolf Kühn (1999). Der cartesianische weg der reduktion und seine kritik bei Husserl und Heidegger. Recherches Husserliennes 12:3-46.
  23. Andrew W. Lamb (2007). Situating Phenomenology: Husserl's Acceptance of the Contextual Powers That Be. Journal of the History of Philosophy 45 (4):603-634.
    : Many philosophers interpret Edmund Husserl as relying upon his phenomenological epoché to escape contextual powers so as to recover a contextually unconditioned "constituting" consciousness. I show, however, that in both Ideas I and Cartesian Meditations Husserl relies upon the epoché for something more modest, though important: studying the immanent "reaches" of experience—experience providing, among other things, intuitive disclosures that ultimately legitimate all "science." For this study, experience is to be taken as it exists, even if contextually conditioned. The epoché (...)
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  24. Jean-François Lavigne (2009). Accéder au Transcendantal: Réduction Et Idéalisme Transcendantal Dans les Idées Directrices Pour Une Phénoménologie Pure Et Une Philosophie Phénoménologique de Husserl. Vrin.
    Et si, à l'inverse, la réduction se présuppose elle-même, que vaut l'idée d'un " accès " au transcendantal ? Qu'est-ce alors que ce " transcendantal ", auquel on prétend ainsi accéder ?
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  25. Jean-Francois Lavigne (2003). Husserl lecteur d'Avenarius: Une contribution à la genèse de la réduction phénoménologique? Kairos 22:61-82.
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  26. Dieter Lohmar (2012). On the Pre-History of the Transcendental Reduction in the Logical Investigations. The unknown'Reduction to the Real Constituents'. Husserl Studies 28 (1).
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  27. Dieter Lohmar (2012). Zur Vorgeschichte der Transzendentalen Reduktion in den Logischen Untersuchungen. Die Unbekannte ,Reduktion Auf den Reellen Bestand'. Husserl Studies 28 (1):1-24.
    In the first edition of Husserl’s 5th Logical Investigation we find a relatively unknown reductive method, which Husserl identifies retrospectively in the second edition as a ,Reduktion auf den reellen Bestand‘. In the 1913 version of the Logical Investigations the descriptions of this first reduction are nearly completely obscured by Husserl’s tendency to see them as tentative hints to his transcendental reduction. In this paper I will delineate the aims and the methodical context, but also the shortcomings, of Husserl’s first (...)
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  28. Sebastian Luft (2005). Introduction: Edmund Husserl: The Radical Reduction to the Living Present As the Fully Enacted Transcendental Reduction. New Yearbook for Phenomenology and Phenomenological Philosophy 5:352-357.
    When Edmund Husserl retired in 1928, ceding his chair at the University of Freiburg to his successor Martin Heidegger, he again began working intensively on synthesizing his philosophical efforts into a new “system of phenomenology.” This new presentation could, hopefully, displace his earlier presentation of 1913 in the Ideas Pertaining to a Pure Phenomenology and Phenomenological Philosophy, Book I, a work with which he had become dissatisfied in the meantime.
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  29. Sebastian Luft (2004). Husserl's Phenomenological Reduction Revisited: An Attempt of a Renewed Account. Anuario Filosófico 37 (78):65-104.
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  30. 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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  31. Sebastian Luft (2003). Quelques problèmes fondamentaux dans les textes tardifs de Husserl sur la réduction phénomenologique. Recherches Husserliennes 20:3-26.
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  32. Sebastian Luft (1999). Review Essay: Two Themes of Husserl's Phenomenology Revisited Responsibility and Intersubjectivity. [REVIEW] Continental Philosophy Review 32 (1):89-99.
  33. Sebastian Luft, Von der Mannigfaltigen Bedeutung der Reduktion Nach Husserl: Reflexionen Zur Grundbedeutung des Zentralen Begriffs der Transzendentalen Phänomenologie.
    This paper takes a renewed look at Husserl's method of the phenomenological reduction. It interprets "the reduction" as shorthand for the meaning of Husserl's entire phenomenology in its mature stage. In the same way, the method of reduction might have different manners of execution but they are nevertheless guided by a common intent. The text takes its starting point by considering the different metaphors Husserl uses - the "flatland creatures" and the reduction as akin to a religious conversion - and (...)
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  34. Sebastian Luft, Husserl's Method of Reduction.
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  35. C. Macann (1971). Genetic Production and Transcendental Reduction in Husserl. Journal of the British Society for Phenomenology 2 (1):28-34.
  36. Javier San Martín (1971). AGUIRRE, ANTONIO: Genetische Phänomenologie und Reduktion zur Letztbegründungder Wissenschaft aus der radikalen Skepsis im Denken E. Husserls. Logos. Anales Del Seminario de Metafísica 6 (6):121-123.
  37. James McGuirk (2008). Phenomenological Reduction, Epochē, and the Speech of Socrates in the Symposium. Southern Journal of Philosophy 46 (1):99-120.
    The point of the present article is to investigate whether the key conceptions of epochē and reduction as found in Husserl’s phenomenology can be brought to bear in a fruitful rereading of the speech of Socrates in Plato’s Symposium. In pursuit of this goal, I will begin by revisiting the traditional reading of this speech in terms of a scala amoris in which the erotic subject is guided from attachment to a series ofinferior objects to the Beautiful and Good itself (...)
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  38. James N. McGuirk (2010). Husserl and Heidegger on Reduction and the Question of the Existential Foundations of Rational Life. International Journal of Philosophical Studies 18 (1):31 – 56.
    Against the oft-repeated claim that Heideggerian authenticity calls for a resoluteness that is either indifferent or inimical to normative rationality, Steven Crowell has recently argued that the phenomenon of conscience in _Sein und Zeit_ is specifically intended to ground normative rationality in the existential ontological account of Dasein so that Heidegger puts forward not a rejection of the life of reason but a more fundamental account of its condition of possibility in terms of self-responsibility. In what follows, I wish to (...)
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  39. Tim Mooney, Hubris and Humility: Husserl's Reduction and Givenness.
    In Ian Leask and Eoin Cassidy (eds.), Givenness and God: Questions of Jean-Luc Marion (New York: Fordham University Press, 2005), pp. 47-68.
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  40. Dermot Moran (2006). Adventures of the Reduction. American Catholic Philosophical Quarterly 80 (2):283-293.
    In his illuminating Aquinas Lecture Jacques Taminiaux offers a bold interpretation of certain contemporary European philosophers in terms of the way in which they react to and transform Husserl’s phenomenological reduction. He highlights issues relating to embodiment, personhood, and value. Taminiaux sketches Husserl’s emerging conception of the reduction and criticizes certain Cartesian assumptions that Husserl retains even after the reduction, and specifically the assumption that directly experienced mental acts and states are not given in adumbrations but present themselves as they (...)
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  41. George E. Oberlander (1973). The Transcendental Self in Husserl's Phenomenology: Some Suggested Revisions. Research in Phenomenology 3 (1):45-62.
  42. Søren Overgaard (2010). Ordinary Experience and the Epoché: Husserl and Heidegger Versus Rosen (and Cavell). [REVIEW] Continental Philosophy Review 43 (3):307-330.
    In various publications, Stanley Cavell and Stanley Rosen have emphasized the philosophical importance of what they both call the ordinary. They both contrast their recovery of the ordinary with traditional philosophy, including the phenomenological philosophy of Edmund Husserl. In this paper, I address Rosen’s claims in particular. I argue that Rosen turns the real situation on its head. Contra Rosen, it is not the case that the employment of Husserl’s epoché distorts the authentic voice of the ordinary—a voice that is (...)
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  43. Søren Overgaard (2008). How to Analyze Immediate Experience:. Hintikka, Husserl, and the Idea of Phenomenology. Metaphilosophy 39 (3):282–304.
    This article discusses Jaakko Hintikka's interpretation of the aims and method of Husserl's phenomenology. I argue that Hintikka misrepresents Husserl's phenomenology on certain crucial points. More specifically, Hintikka misconstrues Husserl's notion of "immediate experience" and consequently fails to grasp the functions of the central methodological tools known as the "epoché" and the "phenomenological reduction." The result is that the conception of phenomenology he attributes to Husserl is very far from realizing the philosophical potential of Husserl's position. Hence if we want (...)
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  44. Søren Overgaard (2002). Epoché and Solipsistic Reduction. Husserl Studies 18 (3):209-222.
  45. Felix O’Murchadha (2008). Reduction, Externalism and Immanence in Husserl and Heidegger. Synthese 160 (3):375 - 395.
    This paper argues that the Husserl–Heidegger relationship is systematically misunderstood when framed in terms of a distinction between internalism and externalism. Both philosophers, it is argued, employ the phenomenological reduction to immanence as a fundamental methodological instrument. After first outlining the assumptions regarding inner and outer and the individual and the social from which recent epistemological interpretations of phenomenology begin, I turn to the question of Husserl’s internalism. I argue that Husserl can only be understood as an internalist on the (...)
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  46. Patricio Agustín Perkins (2014). La relación filosófica entre Husserl y Avenarius en Problemas Fundamentales de la Fenomenología. Dianoia (72):25-48.
    I study the philosophical relationship between Avenarius and Husserl during the years where the later held the lectures The Basic Problems of Phenomenology, taking especially into account the natural concept of the world. First, I expound briefly the basic phenomenological topics of the lectures: the natural concept of the world, the phenomenological reduction and the ego’s unity. Second, I tackle the basic ideas of Avenarius’ Der menschliche Weltbegriff (Human concept of the world). Third, I discuss the coincidence between Avenarius and (...)
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  47. Patricio Agust�N. Perkins (2014). Acerca de la interpretaci�n de Landgrebe sobre el cartesianismo de Husserl. Investigaciones Fenomenológicas 11:203-222.
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  48. H. Pietersma (1966). Husserl's Concept of Philosophy. Dialogue 5 (03):425-442.
    As philosophers speak, they think that there are things whicht they can see and speak about as philosophers. But what are these things? And what is the general character of the philosopher's statements? How can we find out whether they are true? If, as is widely agreed, the philosopher does not rely on empirical research, in which direction ought we to look for the evidence to support philosophical statements? Husserl's transcendental-phenomenological reduction, we propose to show, can best be understood as (...)
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  49. Henry Pietersma (1979). The Phenomenological Reduction: Some Remarks on Its Role in Philosophy. American Philosophical Quarterly 16 (1):37 - 44.
    The paper begins with a characterization of its methodological point designed to bring out those features that would recommend it to philosophers. The concept of this method is emphatically distinguished from the scope given to it by philosophers who actually use it. Husserl, For instance, Held that all philosophical questions are accessible by this method of reduction. In the last part of the paper I am suggesting that there is a legitimate form of skepticism which husserl's position fails to recognize.
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  50. Délia Popa (2011). Accéder au transcendantal ? Réduction et idéalisme transcendantal dans les Idées directrices pour une phénoménologie pure et une philosophie phénoménologique de Husserl. Studia Phaenomenologica 11:378-381.
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