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Phenomenology

Edited by Ammon Allred (University of Toledo)
About this topic
Summary Phenomenology refers to both a general branch of philosophy as well as a movement within the history of philosophy. As a branch of philosophy, phenomenology studies conscious experience from a perspective internal to it, elucidating the structures of lived experience, as well as the conditions under which it becomes meaningful. The historical movement called phenomenology is generally regarded as beginning with Edmund Husserl, who made phenomenological questions central to his entire philosophical approach, arguing that a phenomenological investigation of consciousness should ground philosophy construed broadly as well as the sciences.  Under the influence of a second generation of phenomenologists, most famously Martin Heidegger, the centrality of consciousness was often called into question.  Nonetheless, the name phenomenology continues to be used to describe the whole tradition that developed out of this Husserlian/Heideggerian framework.  As such, there have been "phenomenological" approaches to virtually every other branch of philosophy, including ontology, epistemology, ethics, aesthetics, political philosophy, etc.    In this regard, phenomenology remains one of the core movements that defines 20th century continental philosophy, where it is associated with adjacent (or sub) movements such as existentialism, phenomenological hermeneutics and deconstruction.
Key works Husserl was constantly formulating and reformulating the phenomenological project. Logical Investigations (Husserl 2001) was his first systematic approach to phenomenology.  Ideas (Husserl 1980) reformulated the project, introducing the core notion of the transcendental reduction.  The work of early phenomenologists such as Edith Stein (Stein 1989) and Max Scheler (Scheler 1992) on emotion, empathy and value theory helps to account for phenomenology's importance in the social sciences.  The Phenomenological Movement (Spiegelberg 1965) describes the work of Husserl and other early phenomenologists in great detail.  In the course of developing their own philosophical projects, subsequent generations would also reformulate how they understood phenomenology.  Edmund Husserl published Heidegger's Being and Time (Heidegger 1967) in order to help Heidegger secure Husserl's own chair at Freiburg.  It was only after its publication that he realized just how much Heidegger's approach to phenomenology departed from and revised his own.  Under the influence of both Husserl and Heidegger, Jean-Paul Sartre's Being and Nothingness (Sartre 1956) and Maurice Merleau-Ponty's Phenomenology of Perception (Merleau-Ponty 1962), developed an existential phenomenology which dominated French intellectual thought in the mid twentieth century and which played a crucial role in introducing phenomenology to the English speaking world.  Jacques Derrida's work on Husserl early in his career, particularly his Introduction to the Origin of Geometry and Voice and Phenomena (Derrida 2011) demonstrated the continued importance of phenomenology to post-structuralism (despite the avowal of many other postructuralists). 
Introductions Husserl and Heidegger wrote an encyclopedia entry for phenomenology in Encyclopedia Brittanica (Heidegger 2009).  
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Edmund Husserl (4,289 | 318)
History/traditions: Phenomenology
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  1. Olivier Abel & Paul Marinescu (2013). Introduction: On the Proper Use of Phenomenology Paul Ricoeur Centenary. Studia Phaenomenologica 13 (1):11-17.
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  2. Pierre Adler (2008). Situating Frege's Look Into Language. New Yearbook for Phenomenology and Phenomenological Philosophy 8 (1):157-224.
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  3. Kevin Aho (2007). Logos and the Poverty of Animals. New Yearbook for Phenomenology and Phenomenological Philosophy 7:109-126.
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  4. Mónica E. Alarcón Dávila (2012). Kinästhetisches Bewusstsein und sinnliche Reflexion im Tanz. Studia Phaenomenologica 12:253-262.
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  5. Roxana Albu (2002). Phenomenology on Kant, German Idealism, Hermeneutics and Logic. Studia Phaenomenologica 2 (1-2):304-307.
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  6. Roxana Albu (2001). Heidegger toward the Turn. Studia Phaenomenologica 1 (1-2):373-378.
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  7. H. Alderman (1971). Heidegger on Nature of Metaphysics. Journal of the British Society for Phenomenology 2 (3):12-22.
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  8. Iw Alexander (1970). Debiran, M and Phenomenology. Journal of the British Society for Phenomenology 1 (1):24-37.
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  9. Iw Alexander (1970). What is Phenomenology. Journal of the British Society for Phenomenology 1 (1):3-3.
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  10. Meena Alexander (1978). Embodied Space in Temporal Self-Image. Journal of the British Society for Phenomenology 9 (1):26-33.
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  11. Lorenzo Altieri (2013). Genèse d'une hérésie: la phénoménologie herméneutique de Paul Ricoeur. Studia Phaenomenologica 13 (1):187-208.
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  12. to Thomas Jj Altizer (2008). Thinking Through the Death of God: A Critical Companion. Journal of the British Society for Phenomenology 39 (1).
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  13. R. J. Anderson, J. A. Hughes & W. W. Sharrock (1985). The Relationship Between Ethnomethodology and Phenomenology. Journal of the British Society for Phenomenology 16 (3).
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  14. Jassen Andreev (2006). Entre Anthropologie et Herméneutique. Studia Phaenomenologica 6:480-483.
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  15. Lucia Angelino (forthcoming). L'espace comme ouverture enveloppante. Studia Phaenomenologica.
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  16. Ian Angus (2004). In Praise of Fire. New Yearbook for Phenomenology and Phenomenological Philosophy 4:21-52.
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  17. Dan Arbib (2012). Donner la mort ? Phénoménologie et sacrifice Note sur une interprétation de Derrida. Studia Phaenomenologica 12:383-397.
    This article claims to dispute Derrida’s interpretation of Isaac’s sacrifice proposed in Donner la mort by means of three sources: 1) midrashic sources, which impose to read the sacrifice not as a requirement of murder, but as sacrifice of the sacrifice; 2) the phenomenology of Levinas which allows to measure the violence of the interpretation of Derrida and to return the biblical episode to the complications of the relationships between ethics and rationality; 3) the phenomenology of Marion, which, by refusing (...)
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  18. Chrudzimski Arkadiusz (1999). Are Meanings in the Head? Ingarden’s Theory of Meaning. Journal of the British Society for Phenomenology 30 (3):306-326.
    The title question should be construed as an epistemological and not ontological one. Omitting the difficult problems of the ontology of intentionality we will ask, if all, what is needed to explain the phenomenon of meaningful use of words, could be found “in our private head” interpreted as a sphere of specific privileged access, the sphere that is in the relevant epistemological sense subjective, private or non public. There are many “mentalistic” theories of meaning that force us to the answer: (...)
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  19. P. Sven Arvidson (1998). Bringing Context Into Focus: Parallels in the Psychology of Attention and the Philosophy of Science. Journal of Phenomenological Psychology 29 (1):50-91.
    In the experimental psychology of attention, the phenomenon of attentional context has been underappreciated, while focal attention has taken center stage. Similar problems of context are found in certain realist arguments in .the philosophy of science. Through the lens of Aron Gurwitsch's phenomenology of attention, this paper discusses and evaluates the ways in which context is or is not brought into focus in experimental psychology and the philosophy of science. It concludes that recent developments in both realms show promise. Also (...)
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  20. Peter D. Ashworth (2013). The Gift Relationship. Journal of Phenomenological Psychology 44 (1):1-36.
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  21. P. Aspers (2009). Empirical Phenomenology: A Qualitative Research Approach (The Cologne Seminars). Indo-Pacific Journal of Phenomenology 9 (2).
    This paper introduces the philosophical foundation and practical application of empirical phenomenology in social research. The approach of empirical phenomenology builds upon the phenomenology of the philosophers Edmund Husserl and Martin Heidegger and the sociologist Alfred Schütz, but considers how their more philosophical and theoretical insights can be used in empirical research. It aims at being practically useful for anyone doing qualitative studies and concerned about safeguarding the perspective of those studied. The main idea of empirical phenomenology is that scientific (...)
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  22. Don Asselin (1988). Back to Things in Themselves: A Phenomenological Foundation for Classical Realism. By Josef Seifert. The Modern Schoolman 66 (1):92-94.
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  23. T. Attig & H. Spiegelberg (1976). How Definitive is Text of Husserls Cartesian Meditations. Journal of the British Society for Phenomenology 7 (1):3-11.
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  24. Tomokazu Baba (2009). Du Mode d'Existence Païenne Selon Levinas. Studia Phaenomenologica 9:195-222.
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  25. E. Babbie, A. Giorgi, A. Barton & C. Maes (forthcoming). A Phenomenological Study of Thinking. Duquesne Studies in Phenomenological Psychology.
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  26. Paul Balogh (2002). Heidegger's Children. Studia Phaenomenologica 2 (1-2):293-299.
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  27. Paul Balogh (2001). Heidegger's Concept of Truth. Studia Phaenomenologica 1 (3-4):440-445.
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  28. Paul Balogh & Cristian Ciocan (2004). Alexandru Dragomir. Studia Phaenomenologica 4 (3-4):7-10.
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  29. Janet Banfield & Mark Burgess (2013). A Phenomenology of Artistic Doing: Flow as Embodied Knowing in 2D and 3D Professional Artists. Journal of Phenomenological Psychology 44 (1):60-91.
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  30. Renaud Barbaras (2007). L'unité originaire de la perception et du langage chez Jan Patočka. Studia Phaenomenologica 7:241-257.
    This article explores some indications in the texts of Patočka that point towards a concept of language which no longer takes it to be a derived layer of an original perceptive basis: he disassociates intuition from origin, and establishes a co-origin of language and perception. It is this co-origin whose meaning and limits this article seeks to determine.
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  31. Renaud Barbaras (2004). Sensing and Creating. New Yearbook for Phenomenology and Phenomenological Philosophy 4:109-120.
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  32. Renaud Barbaras (2003). Le problème du chiasme. Studia Phaenomenologica 3 (3-4):15-20.
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  33. Michael Barber (1988). Phenomenology in Practice and Theory. Edited by William S. Hamrick. The Modern Schoolman 66 (1):86-88.
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  34. M. W. Barclay (1996). Critique of the Foundations of Psychology, by G. Politzer. Journal of Phenomenological Psychology 27:104-107.
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  35. G. William Barnard (2010). The Ever-New Flow of Time: Henri Bergsons View of Consciousnes. Journal of Consciousness Studies 17 (11-12):11-12.
    Henri Bergson created a rich and detailed theory of consciousness beginning with the publication of Time and Free Will in 1889 and continuing through the publication of The Two Sources of Morality and Religion in 1932. His theory had much in common with William James’s views in that both emphasized consciousness as a continuous process. James's famous ‘stream of consciousness’ is strikingly similar to Bergson's early notion of duration (duree), even if Bergson more strongly emphasized the temporal qualities of consciousness. (...)
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  36. Sandra Bartky (1993). Reply to Commentators on "Femininity and Domination". Hypatia 8 (1):192 - 196.
    Sandra Bartky's reply to the paper in the Symposium on her book Femininity and Domination.
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  37. David Barzilai (1999). Homo Dialogicus Martin Buber's Existential Phenomenology of the Human. Journal of Jewish Thought and Philosophy 8 (1):53-66.
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  38. Rudolph Bauer (2013). Dzogchen as Presence. Transmission 6.
    This paper focuses on the essence of dzogchen as Presence.
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  39. Rudolph Bauer (2013). Dzogchen as Self Liberation Through The Ground of Wisdom Awareness. Transmission 6.
    This paper focuses on Dzogchen and self liberation.
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  40. Rudolph Bauer (2013). Dzogchen is Self Liberation Through The Appearing of Appearances. Transmission 6.
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  41. Rudolph Bauer (2013). Empty Mind, Transitional Space and The Dissolving of Self Object Function. Transmission 6.
    This paper focuses on empty mind, transitional space and the dissolving of the self object function.
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  42. Rudolph Bauer (2013). How to Read a Text, How to Hear a Text. Transmission 6.
    This paper focuses on the hermeneutic of reading text and hearing text.
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  43. Rudolph Bauer (2013). Liberation as the Experience of Pervasive Radiance, the Pervasiveness of Radiance. Transmission 6.
    This paper focuses on liberation as the experience of pervasive radiance.
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  44. Rudolph Bauer (2013). Phenomenological Contributions to Dzogchen. Transmission 6.
    This paper focuses on the contributions of phenomenology to Dzogchen.
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  45. Rudolph Bauer (2013). Prajna: The Discernment of Direct Awareness Knowningness (Gnosis, Jnana). Transmission 6.
    This paper focuses on Prajna and the discernment of knowningness.
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  46. Rudolph Bauer (2013). The Path of Everyone Which is Always Taking Place, The Path of Appearance and Awareness. Transmission 6.
    This paper focuses on the path of appearance and awareness.
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  47. Rudolph Bauer (2013). The Realm of Omnipotence and The Power of Awareness: Lacanian Phenomenological View. Transmission 6.
    This paper focuses on the realm of omnipotence from a Lacanian viewpoint.
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  48. Rudolph Bauer (2013). Views and Formulations Within Eastern Philosophy That Negate Personalism and Humanism. Transmission 6.
    This paper focuses on the views and formulations of eastern philosophy the negate humanism and personalism.
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  49. Rudolph Bauer (2013). Winnicott and Lacan and The Lack Within Subjectivity In the Context of Dzogchen. Transmission 6.
    This paper focuses on Winnicott and Lacan and the lack within subjectivity in light of dzogchen.
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  50. Rudolph Bauer (2013). Welcome to Whoville. Transmission 6.
    This paper focuses on the phenomenology of whoness.
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