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Siblings:History/traditions: Phenomenology, Misc
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  1. Billie S. Ables, Erwin W. Straus & Robert G. Aug (1971). A Phenomenological Approach To Dyslexia. Journal of Phenomenological Psychology 1 (2):225-235.
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  2. Aisthesis (2011). Bd. 2. Das Andere. In Matthias Flatscher (ed.), Neue Stimmen der Phänomenologie. Bautz.
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  3. Roxana Albu (2002). Force of Imagination. The Sense of the Elemental. Studia Phaenomenologica 2 (3-4):221-226.
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  4. Francesco Alfieri (2008). Hedwig Conrad-Martius: A Philosophical Heredity, Illustrated by E. Avé-Lallemant. [REVIEW] Axiomathes 18 (4):515-531.
    The present paper is an annotated transcription of an interview held on the 29th of August 2007 in E. Avé-Lallemant’s flat in Munich. He was Hedwig Conrad-Martius’ assistant, carried on her work and research, and filed her legacy, which is deposited at the Bayerische Staatsbibliothek in Munich. In this interview Avé-Lallemant remembers Conrad-Martius as a person and as a philosopher and discusses her philosophical evolution within Husserl’s phenomenological school, the relationship between biology and phenomenology, her rediscovering of Aristotelian philosophy, and, (...)
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  5. Emmanuel Alloa (2011). Das durchscheinende Bild. Konturen einer medialen Phänomenologie. diaphanes.
  6. Emmanuel Alloa (2009). La chair comme diacritique incarné. Chiasmi International 11:249-262.
    In 20th century thinking, few concepts have provoked as many misunderstandings as Merleau-Ponty’s notion of ‘Flesh’. Such misunderstandings (of which the article sketches the outline of an archaeology) rest on the initial assumption that the Flesh has to be derived from the body. The article suggests that the dominant readings of the Flesh can be organized along what could respectively be called the scenario of propriety and the scenario of expansion, beyond which a third way comes into view which does (...)
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  7. Lorenzo Altieri (2007). À même les «choses mêmes». Studia Phaenomenologica 7:285-302.
    In this paper I would like to reconstruct Patočka’s effort to give a faithful account of the phenomena, without betraying these phenomena with an objectivistic theory of perception. Only by remaining close to the things themselves will we be able to understand them as an appeal, as a call, while understanding ourselves as a response to this call. On the basis of this “ontological rehabilitation of the sensible”, which reveals Patočka’s affinity with Merleau-Ponty as much as his departure from Husserl, (...)
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  8. Jesús M. Díaz Álvarez (2003). Gurwitsch's Understanding of History. Husserl Studies 19 (1):25-42.
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  9. Christopher Arroyo (2005). Ethics and Selfhood: Alterity and the Phenomenology of Obligation. [REVIEW] Husserl Studies 21 (3):241-248.
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  10. Zoran Arsović (2008). Fenomenologija I Evropa. Filozofsko Društvo Rs.
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  11. P. Sven Arvidson (2003). Moral Attention in Encountering You: Gurwitsch and Buber. [REVIEW] Husserl Studies 19 (1):71-91.
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  12. Alain Badiou (2012). Co to znaczy żyć? Kronos 1 (1).
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  13. Christiane Bailey (2011). Kinds of Life. On the Phenomenological Basis of the Distinction Between Higher and Lower Animals. Journal of Environmental Philosophy 8 (2):47-68.
    Drawing upon Husserl and Merleau-Ponty’s phenomenological constitution of the Other through Einfülhung, I argue that the hierarchical distinction between higher and lower animals – which has been dismissed by Heidegger for being anthropocentric – must not be conceived as an objective distinction between “primitive” animals and “more evolved” ones, but rather corresponds to a phenomenological distinction between familiar and unfamiliar animals.
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  14. Marina Paola Banchetti-Robino (2008). Husserl. [REVIEW] Review of Metaphysics 61 (4):865-866.
  15. Marina Paola Banchetti-Robino (2008). Hiroshi Kojima's Phenomenological Ontology. Philosophy East and West 58 (2):163-189.
    : In his book Monad and Thou: Phenomenological Ontology of the Human Being, Japanese philosopher Hiroshi Kojima proposes to redefine the I-Thou relation, first extensively investigated by Martin Buber, and to reconcile the notions of ‘individuality’ and ‘community’ in terms of his new phenomenological ontology of the human being as monad. In this essay, Kojima’s ideas are examined concerning the monad and intersubjectivity, and it is shown how these ideas can be extended and brought to bear on issues concerning human (...)
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  16. Marina Paola Banchetti-Robino (2007). Some Suggestions for Developing an Africanist Phenomenological Philosophy of Science. In M. P. Banchetti-Robino & C. Headley (eds.), Shifting the Geography of Reason: Gender, Science and Religion. Cambridge Scholars Press.
  17. Marina Paola Banchetti-Robino (2006). The Microcosm/Macrocosm Analogy in Ibn Sina and Husserl. In Anna-Teresa Tymieniecka (ed.), Islamic Philosophy and Occidental Phenomenology on the Perennial Issue of Microcosm and Macrocosm. Springer.
  18. Marina Paola Banchetti-Robino (2000). F.J.J. Buytendijk on Woman: A Phenomenological Critique. In Linda Fisher & Lester Embree (eds.), Feminist Phenomenology. Kluwer Academic Publishers.
  19. Claudia Baracchi (2009). Looking at the Sky: On Nature and Contemplation. Research in Phenomenology 39 (1):13-28.
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  20. Giorgio Baruchello (2003). Edith Stein. Symposium 7 (2):246-250.
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  21. Rudolph Bauer (2012). Phenomenology of the Essence and Appearance in Merleau Ponty. Transmission 6.
    This paper focuses on the phenomenology of essence and appearance in Merleau Ponty.
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  22. Rudolph Bauer (2012). The Phenomenology of the Experiential Awareness Field. Transmission 3.
    This paper focuses on the phenomenology of the experiential awareness field.
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  23. Alain Beaulieu (2004). Gilles Deleuze Et la Phénoménologie. Sils Maria.
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  24. Bruce Bégout (2007). Recherches Phénoménologiques Sur la Vie, le Monde Et le Monde de la Vie. Transparence.
    t. 2. Le phénoménone et son ombre--aprés Husserl.
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  25. Elizabeth A. Behnke, Robert Welsh Jordan & Hubert Knoblauch (1986). Book Review. [REVIEW] Husserl Studies 3 (1):79-90.
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  26. Don Beith (2007). The Sense of Space. Symposium 11 (1):183-187.
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  27. Dana S. Belu (2012). Nature and Technology in Modern Childbirth: A Phenomenological Interpretation. Techne 16 (1):3-14.
    Abstract: This paper provides a phenomenological interpretation of technological and natural childbirth. By using Heidegger’s ontology of technology to think about childbirth I argue that these two types of contemporary childbirth present us with a false dilemma as both reflect the same norms Heidegger associates with modernity, namely order, control, and efficiency. The paper briefly explains Heidegger’s concept of the enframing as the essence of the technological age while focusing on how it helps us to avoid falling into a technophilic (...)
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  28. Dana S. Belu & Andrew Feenberg (2010). Heidegger's Aporetic Ontology of Technology. Inquiry 53 (1):1-19.
    The aim of this inquiry is to investigate Heidegger's ontology of technology. We will show that this ontology is aporetic. In Heidegger's key technical essays, ?The question concerning technology? and its earlier versions ?Enframing? and ?The danger?, enframing is described as the ontological basis of modern life. But the account of enframing is ambiguous. Sometimes it is described as totally binding and at other times it appears to allow for exceptions. This oscillation between, what we will call total enframing and (...)
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  29. Jiri Benovsky (2013). The Present Vs. The Specious Present. Review of Philosophy and Psychology 4 (2):193-203.
    This article is concerned with the alleged incompatibility between presentism and specious present theories of temporal experience. According to presentism, the present time is instantaneous (or, near-instantaneous), while according to specious present theories, the specious present is temporally extended—therefore, it seems that there is no room in reality for the whole of a specious present, if presentism is true. It seems then that one of the two claims—presentism or the specious present theory—has to go. I shall argue that this kind (...)
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  30. Robert Bernasconi (1984). News and Notes. Husserl Studies 1 (1):117-126.
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  31. Rudolf Bernet & Antje Kapust (eds.) (2009). Die Sichtbarkeit des Unsichtbaren. Wilhelm Fink.
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  32. Preben Bertelsen (1996). General Psychological Principles I N kOhut's Self Psychology Reconsidered From a Phenomenological Perspective. Journal of Phenomenological Psychology 27 (2):146-173.
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  33. Peg Birmingham (2007). A Ravaged Site: On Time and the Law. [REVIEW] Continental Philosophy Review 40 (4):435-446.
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  34. Jeffrey Bloechl (2008). Kierkegaard and the Phenomenality of Desire: Existential Phenomenology in the First Edifying Discourse. Revista Portuguesa de Filosofia 64 (2/4):909 - 920.
    Against expectations, Kierkegaard turns out to have sometimes been a phenomenologist. Specifically in his "Edifying Discourses," though perhaps elsewhere, one finds a style of thinking and the interpretive rigor both close to some features of Husserlian and Heideggerian thought, and more capable of handling religious phenomena. Where is a matter of purity of heart and willing one thing, it is of course a matter of desire. One may read the first of the "Edifying Discourses" as a phenomenological approach to various (...)
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  35. Philip Blosser (1984). The Question of Being in Recent Japanese Phenomenology. Research in Phenomenology 14 (1):281-288.
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  36. Patrick L. Bourgeois (1971). Phenomenology and the Sciences of Language. Research in Phenomenology 1 (1):119-136.
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  37. Susan Bredlau (2011). Edward S. Casey: The World at a Glance. [REVIEW] Continental Philosophy Review 44 (2):241-246.
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  38. Roland Breeur, Christian Lotz, Corinne Painter & Sebastian Luft (2004). New Journals in Phenomenology: Annales de Phénoménologie, the New Yearbook for Phenomenology and Phenomenological Philosophy, Phänomenologische Forschungen. [REVIEW] Husserl Studies 20 (2):167-181.
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  39. Paul Brockelman (1981). The Awareness of Time. Research in Phenomenology 11 (1):211-229.
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  40. Walter Brogan (2011). The Parting of Being: On Creation and Sharing in Nancys Political Ontology. Research in Phenomenology 40 (3):295-308.
    I expose facets of Nancy's notion of being singular plural. Nancy's political ontology overcomes the metaphysical dualism of theory and practice by thinking the space of the between as primary. Nancy's treatment of the event of creation and the presence of the divine rethink meta-physical notions of origin and God in a way that emphasizes the parting of unity and the plurality of the world. Nancy thinks the everyday and the existential together by affirming the importance of curiosity and wonder (...)
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  41. Walter Brogan (1993). Haunting Resonances at the Threshold of Contemporary Philosophy. Research in Phenomenology 23 (1):186-193.
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  42. Ronald Bruzina (2000). The Future Past and Present - and Not yet Perfect - of Phenomenology. Research in Phenomenology 30 (1):40-53.
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  43. Ronald Bruzina (1976). Toward a Philosophy of Technology: Reflections On Themes in the Work of Erwin Straus. Journal of Phenomenological Psychology 7 (1):78-94.
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  44. John Burkey (1987). Beyond the Conflict of Standpoints. Research in Phenomenology 17 (1):305-311.
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  45. Dorion Cairns (2000). Reason and Emotion. Husserl Studies 17 (1):21-33.
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  46. Antonio Calcagno (2012). Gerda Walther: On the Possibility of a Passive Sense of Community and the Inner Time Consciousness of Community. Symposium: The Canadian Journal of Continental Philosophy 16 (2):89-105.
    If community is determined primarily in consciousness as a mental state of oneness, can community exist when there is no accompanying mental state or collective intentionality that makes us realise that we are one community? Walther would respond affirmatively, arguing that there is a deep psychological structure of habit that allows us to continue to experience ourselves as a community. The habit of community works on all levels of our person, including our bodies, psyches and spirits (Geist). It allows us (...)
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  47. Antonio Calcagno (2009). Edith Stein (Edith Stein). Symposium 13 (2):213-217.
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  48. Antonio Calcagno (2008). Being, Aevum , and Nothingness: Edith Stein on Death and Dying. [REVIEW] Continental Philosophy Review 41 (1):59-72.
    This article seeks to present for the first time a more systematic account of Edith Stein’s views on death and dying. First, I will argue that death does not necessarily lead us to an understanding of our earthly existence as aevum, that is, an experience of time between eternity and finite temporality. We always bear the mark of our finitude, including our finite temporality, even when we exist within the eternal mind of God. To claim otherwise, is to make identical (...)
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  49. John D. Caputo (1985). Mortality and the Foundations of a Phenomenological Ethics. Research in Phenomenology 15 (1):269-278.
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  50. Frank A. Capuzzi (1972). Paideia and Philosophy. Research in Phenomenology 2 (1):173-176.
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