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  1. Molly Brigid Flynn (2013). Epoche. In R. L. Fastiggi (ed.), New Catholic Encyclopedia 2012-2013: Ethics and Philosophy. Gale.
  2. Molly Brigid Flynn (2013). Edmund Husserl: Transcending Ideology. In Lee Trepanier John von Heyking (ed.), Teaching in an Age of Ideology. Lexington Books.
     
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  3. Molly Brigid Flynn (2013). Social Constructionism. In R. L. Fastiggi (ed.), New Catholic Encyclopedia Supplement 2012-2013. Gale.
     
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  4. Leah Bradshaw, Charles R. Embry, Molly Brigid Flynn, Bryan-Paul Frost, Lance M. Grigg, Michael Henry, Tim Hoye, Nalin Ranasinghe, Travis D. Smith & Michael Zuckert (2012). Teaching in an Age of Ideology. Lexington Books.
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  5. Molly Brigid Flynn (2012). A Realer Institutional Reality: Deepening Searle's (De)Ontology of Civilization. International Journal of Philosophical Studies 20 (1):43-67.
    Abstract This paper puts Searle?s social ontology together with an understanding of the human person as inclined openly toward the truth. Institutions and their deontology are constituted by collective Declarative beliefs, guaranteeing mind-world adequation. As this paper argues, often they are constituted also by collective Assertive beliefs that justify (rather than validate intrainstitutionally) institutional facts. A special type of Status Function-creating ?Assertive Declarative? belief is introduced, described, and used to shore up Searle?s account against two objections: that, as based on (...)
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  6. Molly Brigid Flynn (2012). The Cultural Community: An Husserlian Approach and Reproach. [REVIEW] Husserl Studies 28 (1):25-47.
    What types of unity and disunity belong to a group of people sharing a culture? Husserl illuminates these communities by helping us trace their origin to two types of interpersonal act—cooperation and influence—though cultural communities are distinguished from both cooperative groups and mere communities of related influences. This analysis has consequences for contemporary concerns about multi- or mono-culturalism and the relationship between culture and politics. It also leads us to critique Husserl’s desire for a new humanity, one that is rational, (...)
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  7. Robert D. Anderson, Molly Brigid Flynn & Scott J. Lee (eds.) (2011). Who Are We? Old, New, and Timeless Answers From Core Texts. University Press of America.
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  8. Molly Brigid Flynn (2011). Self-Responsibility, Tradition, and the Apparent Good. Studia Phaenomenologica 11 (1):55-76.
    The crucial distinction for ethics is between the good and the apparent good, between being and seeming. Tradition is useful for developing our ability to make this distinction and to live ethically or in self-responsibility, but it is also threatening to this ability. The phenomenology of Husserl and of others in the Husserlian tradition, especially Robert Sokolowski, are helpful in spelling out how tradition works; how the difference between the apparent good and the good is bridged in the experience of (...)
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  9. Molly Brigid Flynn (2011). The Agent of Truth: Reflections on Robert Sokolowski's Phenomenology of the Human Person. The New Yearbook for Phenomenology and Phenomenological Philosophy 10 (1):319-336.
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  10. Molly Brigid Flynn (2010). The Agent of Truth. New Yearbook for Phenomenology and Phenomenological Philosophy 10:319-336.
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  11. Molly Brigid Flynn (2009). The Living Body as the Origin of Culture: What the Shift in Husserl's Notion of “Expression” Tells Us About Cultural Objects. [REVIEW] Husserl Studies 25 (1):57-79.
    Husserl’s philosophy of culture relies upon a person’s body being expressive of the person’s spirit, but Husserl’s analysis of expression in Logical Investigations is inadequate to explain this bodily expressiveness. This paper explains how Husserl’s use of “expression” shifts from LI to Ideas II and argues that this shift is explained by Husserl’s increased understanding of the pervasiveness of sense in subjective life and his increased appreciation for the unity of the person. I show how these two developments allow Husserl (...)
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