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Profile: Ronald McIntyre (California State University, Northridge)
  1. Ronald McIntyre & J. -Ph Jazé (forthcoming). Husserl Et la Théorie Représentationnelle de l'Esprit (Texte Publié Dans Topoi 5, 1986). Les Études Philosophiques.
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  2. Ronald McIntyre (2012). &Quot;we-Subjectivity&Quot;: Husserl on Community and Communal Constitution. In Christel Fricke & Dagfinn Føllesdal (eds.), Intersubjectivity and Objectivity in Adam Smith and Edmund Husserl. Ontos Verlag. 8--61.
    I experience the world as comprising not only pluralities of individual persons but also interpersonal communal unities – groups, teams, societies, cultures, etc. The world, as experienced or "constituted", is a social world, a “spiritual” world. How are these social communities experienced as communities and distinguished from one another? What does it mean to be a “community”? And how do I constitute myself as a member of some communities but not of others? Moreover, the world of experience is not constituted (...)
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  3. Ronald McIntyre (2010). Review of David Hyder, Hans-Jörg Rheinberger (Eds.), Science and the Life-World: Essays on Husserl's 'Crisis of European Sciences'. [REVIEW] Notre Dame Philosophical Reviews 2010 (7).
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  4. Ronald McIntyre (1999). Naturalizing Phenomenology? Dretske on Qualia. In Jean Petitot, Francisco Varela, Bernard Pachoud & Jean-Michel Roy (eds.), Naturalizing Phenomenology: Contemporary Phenomenology and Cognitive Science. Stanford University Press. 429--439.
    First, I briefly characterize Dretske’s particular naturalization project, emphasizing his naturalistic reconstruction of the notion of representation. Second, I note some apparent similarities between his notion of representation and Husserl’s notion of intentionality, but I find even more important differences. Whereas Husserl takes intentionality to be an intrinsic, phenomenological feature of thought and experience, Dretske advocates an “externalist” account of mental representation. Third, I consider Dretske’s treatment of qualia, because he takes it to show that his representational account of mind (...)
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  5. Ronald McIntyre & David Woodruff Smith (1989). Theory of Intentionality. In William R. McKenna & J. N. Mohanty (eds.), Husserl's Phenomenology: A Textbook. University Press of America.
    §1. Intentionality; §2. Husserl's Phenomenological Conception of Intentionality; §3. The Distinction between Content and Object; §4. Husserl's Theory of Content: Noesis and Noema; §5. Noema and Object; §6. The Sensory Content of Perception; §7. The Internal Structure of Noematic Sinne; §8. Noema and Horizon; §9. Horizon and Background Beliefs.
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  6. Ronald McIntyre (1987). Husserl and Frege. Journal of Philosophy 84 (10):528-535.
  7. Ronald McIntyre (1986). Husserl and the Representational Theory of Mind. Topoi 5 (2):101-113.
    Husserl has finally begun to be recognized as the precursor of current interest in intentionality — the first to have a general theory of the role of mental representations in the philosophy of language and mind. As the first thinker to put directedness of mental representations at the center of his philosophy, he is also beginning to emerge as the father of current research in cognitive psychology and artificial intelligence.
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  8. Ronald McIntyre (1984). II. Searle on Intentionality∗. Inquiry 27 (1-4):468-483.
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  9. David Woodruff Smith & Ronald McIntyre (1984). Husserl and Intentionality: A Study of Mind, Meaning, and Language. Springer.
  10. Ronald McIntyre (1982). Husserl's Phenomenological Conception of Intentionality and its Difficulties. Philosophia 11 (3-4):223-248.
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  11. David Woodruff Smith & Ronald McIntyre (1975). Husserl's Identification of Meaning and Noema. The Monist 59 (1):115-132.
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  12. David Woodruff Smith & Ronald McIntyre (1971). Intentionality Via Intensions. Journal of Philosophy 68 (September):541-560.