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  1. John Dennis Banja (1975). Ego and Reduction: A Key to the Development of Husserl's Phenomenology. Dissertation, Fordham University
  2. 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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  3. R. Bernet (2010). Transzendentale Phänomenologie? In Carlo Ierna, Hanne Jaccobs & Filip Mattens (eds.), PHILOSOPHY PHENOMENOLOGY SCIENCES. Springer. 41--70.
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  4. Gao Bingjiang (2002). The Revival of Subjecdvity and the Transcendental Reduction of Phenomenology. Modern Philosophy 2:015.
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  5. 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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  6. 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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  7. Philip Joseph Bossert (1973). The Origins and Early Development of Edmund Husserl's Method of Phenomenological Reduction. Dissertation, Washington University
  8. 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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  9. 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.
  10. John Cogan, The Phenomenological Reduction. Internet Encyclopedia of Philosophy.
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  11. 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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  12. Jean-François Courtine (2009). Réduction, construction, destruction. D'un dialogue à trois : Natorp, Husserl, Heidegger. Philosophiques 36 (2):559-577.
    In order to introduce the question of tbe « given » and of its elaboration with respect to the motifs of reduction, construction and destruction, we take as a point of departure the first courses of Heidegger at the University of Freiburg in the years 1919-1920. Framed by a sustained debate with the different figures of Neokantianism that occupied the forefront of the philosophical scene in Germany, Heidegger’s aim is to take up and to radicalize Husserl’s phenomenological enterprise indexed to (...)
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  13. Nicolas de Warren (2009). The Origins of the Phenomenological Reduction in Husserl. Graduate Faculty Philosophy Journal 30 (2):337-348.
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  14. 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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  15. Raymond J. Devettere (1973). Merleau-Ponty and the Husserlian Reductions. Philosophy Today 17 (4):297-308.
    The relation of merleau-ponty's work to husserlian phenomenology continues to be a matter of discussion and disagreement. since merleau- ponty considered the doctrine of reduction the ultimate notion in husserl's philosophy, this paper attempts to clarify the relationship of the two thinkers by contrasting their theories of the reduction. such a study indicates that the transcendental sphere achieved by merleau-ponty's reduction is decisively different from that of husserl. hence his philosophy is best understood as the development of a new transcendental (...)
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  16. J. L. Dronsfield, The Question Questioning the Phenomenological Reduction: Husserl, Fink, & the Sixth Cartesian Meditation.
  17. 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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  18. 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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  19. Eugen Fink (1971). Reflexionen zu husserls phänomenologischer reduktion. Tijdschrift Voor Filosofie 33 (3):540 - 558.
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  20. Molly Brigid Flynn (2013). Epoche. In R. L. Fastiggi (ed.), New Catholic Encyclopedia 2012-2013: Ethics and Philosophy. Gale.
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  21. Michael Rudolph Halley (1980). Nothing Doing. Dissertation, University of California, Berkeley
    My work, then, first introduces and then repeats, repeatedly, this circular activity whereby nothing is ever indicated but which is, itself, as it is occurring, all that can ever be had of life in the present. ;The second section argues that Hegel's circular determination of truth, whereby activity inherent to the present moment is alone valorized, becomes the inescapable "point de depart" for all subsequent philosophical thought, and more specifically that Derrida's own work can never be anything more than a (...)
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  22. George Heffernan (2013). Vom Wesen der Evidenz zur Evidenz vom Wesen. Eine kritische Analyse der methodologischen Reduktion der Evidenz auf adäquate Selbstgegebenheit in Husserls Die Idee der Phänomenologie. In Stefania Centrone (ed.), Versuche über Husserl. Meiner.
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  23. Sara Heinämaa (2013). Merleau-Ponty: A Phenomenological Philosophy of Mind and Body. In Andrew Bailey (ed.), Philosophy of Mind: The Key Thinkers. Continuum. 59-83.
  24. 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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  25. Juha Himanka (2001). Before and After the Reduction (Husserl). Journal of the British Society for Phenomenology 32 (2):188-204.
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  26. Burt Hopkins (2002). Husserlian Transcendental and Eidetic Reductions and the Interpretation of Plato's Dialogues. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 7 (1):81-114.
    This essay articulates obstacles to an interpretation of the whole proper to Plato's philosophy that are rooted in the general methodical principle of traditional hermeneutics, and then addresses them by a novel hermeneutic application of Husserl's transcendental and eidetic reductions. This application involves disclosing the transcendental phenomena of the texts of Plato's dialogues on the basis of the former and articulating their phenomenological essence in accord with the latter. A meta-hermeneutical argument for what Plato himself might have thought is then (...)
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  27. 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.
  28. Edmund Husserl (2005). Nr. 11: Radikale Reduktion auf die strömendlebendige Gegenwart ist äquivalent mit transzendental phänomenologischer Reduktion. New Yearbook for Phenomenology and Phenomenological Philosophy 5:358-363.
  29. Peter Hutcheson (1981). Husserl and Private Languages. Philosophy and Phenomenological Research 42 (1):111-118.
  30. 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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  31. Manuel Jiménez-Redondo (2013). Husserls Begriff der transzendentalen Reduktion aus der Sicht der Philosophie des späten Fichte. Fichte-Studien 37:145-162.
  32. 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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  33. 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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  34. Rolf Kühn (1999). Der cartesianische weg der reduktion und seine kritik bei Husserl und Heidegger. Recherches Husserliennes 12:3-46.
  35. 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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  36. 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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  37. Jean-françois Lavigne (2009). Accéder au Transcendantal?: Réduction Et Idéalisme Transcendantal Dans les Ideen I de Husserl. Vrin.
    Le premier volume des Idées directrices pour une phénoménologie pure et une philosophie phénoménologique est le traité fondamental de la phénoménologie de Husserl. Il s’y propose d’introduire le lecteur à la nouvelle attitude méthodique de la phénoménologie – la réduction transcendantale – pour révéler la subjectivité comme vie intentionnelle constituant en soi toute réalité objective sans exception : comme subjectivité transcendantale.La réduction apparaît ainsi liée d’emblée à une thèse métaphysique, l’idéalisme transcendantal, que Husserl revendiquera dans les Méditations cartésiennes comme l’« (...)
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  38. 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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  39. Yun-fei Li (2009). On Husserl's Idea of Origin: From the Relation between Phenomenological Reduction and Transcendental Constitution. Modern Philosophy 3:100-105.
    Articles phenomenological "correlation innate" topics as the starting point, with the "pure phenomenon" implies the concept of phenomenological ambiguity beginning with the inspection of premises and the nature of the phenomenological reduction-oriented discussion. Discussions were focused on specific on the "relevance innate" topic and see that the concept of constructive interpretation, to take, to reveal the concept of phenomenological reduction and the intrinsic correlation structure, highlighting the transcendental phenomenology of the shipped back to the idea of the ultimate origin of (...)
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  40. 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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  41. 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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  42. 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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  43. Sebastian Luft (2004). Husserl's Phenomenological Reduction Revisited: An Attempt of a Renewed Account. Anuario Filosófico 37 (78):65-104.
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  44. 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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  45. 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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  46. Sebastian Luft (1999). Review Essay: Two Themes of Husserl's Phenomenology Revisited Responsibility and Intersubjectivity. [REVIEW] Continental Philosophy Review 32 (1):89-99.
  47. 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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  48. Sebastian Luft, Husserl's Method of Reduction.
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  49. C. Macann (1971). Genetic Production and Transcendental Reduction in Husserl. Journal of the British Society for Phenomenology 2 (1):28-34.
  50. Bence Marosan (unknown). Sartre’s radical Reduction to the incarnated Subjectivity. The Metaphysics of Contingency. Phainomena 74.
    The main theme of the essay is the bodily nature of human existence according to Sartre. I will try to place Sartre’s account of bodily existence into the special context of phenomenological reduction. Though Sartre was rather skeptical toward this methodological operation as it was presented by Edmund Husserl, I have in mind the wider interpretation of reductions that was given by Jean-Luc Marion. According to Marion the phenomenological reduction means the focusing of the philosophical regard onto a special field (...)
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