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Search results for 'Transcendental Philosophy' (try it on Scholar)

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  1. Chad Engelland (2008). Heidegger on Overcoming Rationalism Through Transcendental Philosophy. Continental Philosophy Review 41 (1):17-41.score: 186.0
    Modernity is not only the culmination of the “oblivion of being,” for it also provides, in the form of transcendental thinking, a way to recover the original relation of thought to being. Heidegger develops this account through several lecture courses from 1935–1937, especially the 1935–1936 lecture course on Kant, and the account receives a kind of completion in the 1936–1938 manuscript, Contributions to Philosophy. Kant limits the dominance of rationalistic prejudices by reconnecting thought to the givenness of being. (...)
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  2. Dermot Moran (2008). Husserl's Transcendental Philosophy and the Critique of Naturalism. Continental Philosophy Review 41 (4):401-425.score: 180.0
    Throughout his career, Husserl identifies naturalism as the greatest threat to both the sciences and philosophy. In this paper, I explicate Husserl’s overall diagnosis and critique of naturalism and then examine the specific transcendental aspect of his critique. Husserl agreed with the Neo-Kantians in rejecting naturalism. He has three major critiques of naturalism: First, it (like psychologism and for the same reasons) is ‘countersensical’ in that it denies the very ideal laws that it needs for its own justification. (...)
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  3. Joel Smith & Peter Sullivan (eds.) (2011). Transcendental Philosophy and Naturalism. Oxford University Press.score: 180.0
    Transcendental Philosophy and Naturalism assesses the present state and contemporary relevance of this tradition.
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  4. Chad Engelland (2010). The Phenomenological Kant: Heidegger's Interest in Transcendental Philosophy. Journal of the British Society for Phenomenology 41 (2):150-169.score: 180.0
    This paper provides a new, comprehensive overview of Martin Heidegger’s interpretations of Immanuel Kant. Its aim is to identify Heidegger’s motive in interpreting Kant and to distinguish, for the first time, the four phases of Heidegger’s reading of Kant. The promise of the “phenomenological Kant” gave Heidegger entrance to a rich domain of investigation. In four phases and with reference to Husserl, Heidegger interpreted Kant as first falling short of phenomenology (1919-1925), then approaching phenomenology (1925-1927), then advancing phenomenology (1927-1929), and (...)
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  5. Sami Pihlström (2013). Toward Pragmatically Naturalized Transcendental Philosophy of Scientific Inquiry And Pragmatic Scientific Realism. Studia Philosophica Estonica 5 (2):79-94.score: 180.0
    This paper seeks to show that the turn toward local scientific practices in the philosophy of science is not a turn away from transcendental investigations. On the contrary, a pragmatist approach can very well be (re)connected with Kantian transcendental examination of the necessary conditions for the possibility of scientific representation and cognition, insofar as the a priori conditions that transcendental philosophy of science examines are understood as historically relative and thus potentially changing. The issue of (...)
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  6. Carl B. Sachs (2011). The Shape of a Good Question: McDowell, Evolution, and Transcendental Philosophy. Philosophical Forum 42 (1):61-78.score: 156.0
    I examine John McDowell's attitude towards naturalism in general, and evolutionary theory in particular, by distinguishing between "transcendental descriptions" and "empirical explanations". With this distinction in view we can understand why McDowell holds that there is both continuity and discontinuity between humans qua rational animals and other animals -- there is continuity with regards to empirical explanations and discontinuity with regards to transcendental descriptions. The result of this examination is a clearer assessment of the strengths and weaknesses of (...)
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  7. Gary Banham, Kant's Transcendental Philosophy of Nature.score: 150.0
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  8. James Chase & Jack Reynolds (2010). The Fate of Transcendental Reasoning in Contemporary Philosophy. In James Williams, Jack Reynolds, James Chase & Edwin Mares (eds.), Postanalytic and Metacontinental: Crossing Philosophical Divides. Continuum.score: 144.0
    A significant methodological difference between analytic and continental philosophers comes out in their differing attitudes to transcendental reasoning. It has been an object of concern to analytic philosophy since the dawn of the movement around the start of the twentieth century, and although there was briefly a mini-industry on the validity of transcendental arguments following Peter Strawson’s prominent use of them, discussion of their acceptability – usually with a negative verdict – is far more common than their (...)
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  9. Massimo Pigliucci (2008). A Transcendental Philosophy of Science. Philosophy Now 66:48.score: 138.0
    Can there be a transcendental philosophy of science? What would it be good for?
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  10. Thomas J. Nenon (2008). Some Differences Between Kant's and Husserl's Conceptions of Transcendental Philosophy. Continental Philosophy Review 41 (4):427-439.score: 132.0
    This article compares the differences between Kant’s and Husserl’s conceptions of the “transcendental.” It argues that, for Kant, the term “transcendental” stands for what is otherwise called “metaphysical,” i.e. non-empirical knowledge. As opposed to his predecessors, who had believed that such non-empirical knowledge was possible for meta-physical, i.e. transcendent objects, Kant’s contribution was to show how there can be non-empirical (a priori) knowledge not about transcendent objects, but about the necessary conditions for the experience of natural, non-transcendent objects. (...)
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  11. David Carr (1974/2009). Phenomenology and the Problem of History: A Study of Husserl's Transcendental Philosophy. Northwestern University Press.score: 132.0
    In Phenomenology and the Problem of History. David Carr examines the paradox involving Husserl's transcendental philosophy and his later historicist theory.
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  12. M. Friedman (2003). Transcendental Philosophy and Mathematical Physics. Studies in History and Philosophy of Science Part A 34 (1):29-43.score: 126.0
    This paper explores the relationship between Kant's views on the metaphysical foundations of Newtonian mathematical physics and his more general transcendental philosophy articulated in the Critique of Pure Reason. I argue that the relationship between the two positions is very close indeed and, in particular, that taking this relationship seriously can shed new light on the structure of the transcendental deduction of the categories as expounded in the second edition of the Critique.
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  13. Manfred Gawlina (2000). Transcendental Philosophy and the Specific Demands of Paideia. The Proceedings of the Twentieth World Congress of Philosophy 7:45-56.score: 126.0
    The classics of transcendental philosophy (Kant’s “Criticism,” Descartes’s “Metaphysics,” and Fichte’s “Doctrine of Science”) all conceive of rational autonomy as the ultimate ground for justification. Correspondingly, their philosophical pedagogy is focused on seizing and making that very autonomy or active self-determination intellectually and existentially available. But in the concrete way of proceeding, the three models diverge. Descartes expects one to become master of oneself and “the world” by methodologically suspending his judgement on what cannot qualify itself to be (...)
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  14. Scott Jenkins (2011). Hegel on Space: A Critique of Kant's Transcendental Philosophy. Inquiry 53 (4):326-355.score: 120.0
    This paper considers Hegel's views on space and his account of Kant's theory of space. I show that Hegel's discussions of space exhibit a deep understanding of Kant's apriority argument in the first Critique , commit him to the central premise of that argument, and separate his concerns from the familiar problem of the neglected alternative. Nevertheless, Hegel makes two objections to Kant's theory of space. First, he argues that the theory is internally inconsistent insofar as Kant's identification of space (...)
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  15. Derk Pereboom (1990). Kant on Justification in Transcendental Philosophy. Synthese 85 (1):25 - 54.score: 120.0
    Kant''s claim that the justification of transcendental philosophy is a priori is puzzling because it should be consistent with (1) his general restriction on the justification of knowledge, that intuitions must play a role in the justification of all nondegenerate knowledge, with (2) the implausibility of a priori intuitions being the only ones on which transcendental philosophy is founded, and with (3) his professed view that transcendental philosophy is not analytic. I argue that this (...)
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  16. Steven Galt Crowell (1999). The Project of Ultimate Grounding and the Appeal to Intersubjectivity in Recent Transcendental Philosophy. International Journal of Philosophical Studies 7 (1):31 – 54.score: 120.0
    Transcendental philosophy has traditionally sought to provide non-contingent grounds for (a 'rational' account of) certain aspects of cognitive, moral, and social life. Further, it has made a claim to being 'ultimately' grounded in the sense that its account of experience should provide a non-dogmatic account of its own possibility. Most current approaches to transcendental philosophy seek to do justice to these twin aspects of the project by making an 'intersubjective turn', taking the structure of dialogue or (...)
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  17. Dominic Shaw (2012). Review of Transcendental Philosophy and Naturalism. [REVIEW] Phenomenology and the Cognitive Sciences 11 (3):423-430.score: 120.0
    Review of Transcendental Philosophy and Naturalism Content Type Journal Article Pages 1-8 DOI 10.1007/s11097-012-9255-1 Authors Dominic Shaw, Department of Philosophy, The University of York, Heslington, York, YO10 5DD UK Journal Phenomenology and the Cognitive Sciences Online ISSN 1572-8676 Print ISSN 1568-7759.
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  18. Paul Gorner (2002). Heidegger's Phenomenology as Transcendental Philosophy. International Journal of Philosophical Studies 10 (1):17 – 33.score: 120.0
    In this paper I seek to shed some light on Heidegger's conception of phenomenology, and on the relationship between Heidegger's conception and that of Husserl. In particular, I am concerned to elucidate the sense in which Heidegger's phenomenology can be seen as a species of transcendental philosophy. In the concluding section of the paper I briefly consider the significance of Heidegger's conception of phenomenology for his later philosophy, as represented by 'The Question Concerning Technology'.
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  19. Hilary Kornblith (2011). Transcendental Philosophy. In Joel Smith & Peter Sullivan (eds.), Transcendental Philosophy and Naturalism. Oxford University Press. 96.score: 120.0
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  20. Günter Zöller (1998). Fichte's Transcendental Philosophy: The Original Duplicity of Intelligence and Will. Cambridge University Press.score: 120.0
    This is the first book in English on the major works of the German philosopher Johann Gottlieb Fichte (1762-1814). It examines the transcendental theory of self and world from the writings of Fichte's most influential period (1794-1800), and considers in detail recently discovered lectures on the Foundations of Transcendental Philosophy. At the center of that body of work stands Fichte's attempt to integrate the theories of volition and cognition into a unified but complex 'system of freedom'. The (...)
     
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  21. Wayne M. Martin (2003). Nothing More or Less Than Logic: General Logic, Transcendental Philosophy, and Kant's Repudiation of Fichte's Wissenschaftslehre. Topoi 22 (1):29-39.score: 114.0
    In this paper I lay the foundations for an understanding of one of Fichte's most neglected and least understood texts: the late lecture course on Transcendental Logic. I situate this work in the context of Fichte's lifelong struggle with the problem of understanding the relation between logic and philosophy – a problem that I show to figure centrally both in Fichte's own revolutionary thinking and in his response to Kant's notorious denunciation of the Wissenschaftslehre. By attending to this (...)
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  22. Anthony F. Beavers, Cartesian Mechanisms and Transcendental Philosophy.score: 114.0
    If we follow a traditional reading of Descartes and throw in some of our favorite German philosophers (Kant, Husserl and Heidegger, for instance) we can isolate a doctrinal current that says that the pure intellect has no immediate access to the extra-mental world. This reduction of experience to reason forces the question of the external world’s existence, leading to Heidegger’s assertion that the scandal of philosophy was not that it had yet to furnish a proof for the external world’s (...)
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  23. Sami Pihlström & Arto Siitonen (2005). The Transcendental Method and (Post-)Empiricist Philosophy of Science. Journal for General Philosophy of Science 36 (1):81 - 106.score: 114.0
    This paper reconsiders the relation between Kantian transcendental reflection (including transcendental idealism) and 20th century philosophy of science. As has been pointed out by Michael Friedman and others, the notion of a "relativized a priori" played a central role in Rudolf Carnap's, Hans Reichenbach's and other logical empiricists' thought. Thus, even though the logical empiricists dispensed with Kantian synthetic a priori judgments, they did maintain a crucial Kantian doctrine, viz., a distinction between the (transcendental) level of (...)
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  24. Mark B. Okrent (1984). Hermeneutics, Transcendental Philosophy and Social Science. Inquiry 27 (1-4):23 – 49.score: 114.0
    It has frequently been argued that there must be a necessary and important difference between the methods of the natural and social sciences, or that an empirical method in social science must be supplemented by or is inferior to an interpretative method. Often these claims have been supported by arguments using premises derived from the early Heidegger or the late Wittgenstein. These arguments, in turn, tend either to be transcendental in form or to follow a hermeneutic argument strategy. This (...)
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  25. Nikolay Milkov (2013). Kant’s Transcendental Turn as a Second Phase in the Logicization of Philosophy. In Stefano Bacin (ed.), Kant and Philosophy in a Cosmopolitan Sense, vol. 1. de Gruyter. 653-666.score: 114.0
    This paper advances an assessment of Kant’s Critique of Pure Reason made from a bird’s eye view. Seen from this perspective, the task of Kant’s work was to ground the spontaneity of human reason, preserving at the same time the strict methods of science and mathematics. Kant accomplished this objective by reviving an old philosophical discipline: the peirastic dialectic of Plato and Aristotle. What is more, he managed to combine it with logic. From this blend, Kant’s transcendental idealism appeared (...)
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  26. Bolesław Andrzejewski (2013). Transcendental Philosophy and Communication. Dialogue and Universalism 23 (2):115-131.score: 114.0
    The paper discusses the philosophy of language and communication based on Immanuel Kant’s transcendental method. Firstly, the basic assumptions of methodical rationalism are presented. Subsequent sections analyse Kant’s intellectual successors: Wilhelm von Humboldt and Ernst Cassirer. Both the intellectuals adopted Kant’s point of views and both treated language as an active, cultural factor participating in the creation of reality. The article ends with a suggestion that the transcendental approach will be present in the 21th-century researches on language (...)
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  27. Manuel Bremer (2008). Transcendental Logic Redefined. Review of Contemporary Philosophy 7.score: 108.0
    Traditionally transcendental logic has been set apart from formal logic. Transcendental logic had to deal with the conditions of possibility of judgements, which were presupposed by formal logic. Defined as a purely philosophical enterprise transcendental logic was considered as being a priori delivering either analytic or even synthetic a priori results. In this paper it is argued that this separation from the (empirical) cognitive sciences should be given up. Transcendental logic should be understood as focusing on (...)
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  28. Patricia Kauark-Leite (2010). Transcendental Philosophy and Quantum Theory. Manuscrito – Rev. Int. Fil 33 (1):243-267.score: 108.0
    In the Critique of Pure Reason Kant argues that the empirical knowledge of the world depends on a priori conditions of human sensibility and understanding, i. e., our capacities of sense experience and concept formation. The objective knowledge presupposes, on one hand, space and time as a priori conditions of sensibility and, on another hand, a priori judgments, like the principle of causality, as constitutive conditions of understanding. The problem is that in the XX century the physical science completely changed (...)
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  29. Stephen Clarke (2010). Transcendental Realisms in the Philosophy of Science: On Bhaskar and Cartwright. Synthese 173 (3):299 - 315.score: 108.0
    I consider two transcendental arguments for realism in the philosophy of science, which are due to Roy Bhaskar (A realist theory of science, 1975) and Nancy Cartwright (The dappled world, 1999). Bhaskar and Cartwright are both influential figures, however there is little discussion of their use of transcendental arguments in the literature. Here I seek to correct this oversight. I begin by describing the role of the transcendental arguments in question, in the context of the broader (...)
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  30. Pekka Väyrynen (2004). Review of Christian Illies, The Grounds of Ethical Judgement: New Transcendental Arguments in Moral Philosophy. [REVIEW] Notre Dame Philosophical Reviews 2004 (3).score: 108.0
    This is a review of Christian Illies: The Grounds of Ethical Judgement: New Transcendental Arguments in Moral Philosophy (Clarendon Press, 2003).
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  31. Natascha Gruber (2008). The Transformation of the Concept of the “Transcendental” in Anglo-American Analytic Philosophy. Proceedings of the Xxii World Congress of Philosophy 15:263-271.score: 108.0
    My presentation deals with developments and transformations of the concept of the transcendental within Anglo-American analytical philosophy. According to Kant – the “founding father” of transcendental philosophy – the methodical domain of the transcendental is to denote and to expose the a priori epistemic structureof human mind and cognition (perception, experience, knowledge), as well as to provide a priori foundations for normative ethics. Analytical philosophy has adopted the term of the transcendental, mostly within (...)
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  32. Jeffrey Bernstein (2004). Philosophy of History as the History of Philosophy in Schelling's System of Transcendental Idealism. Epoché: A Journal for the History of Philosophy 8 (2):233-254.score: 102.0
    Schelling’s System of Transcendental Idealism is usually considered to be either (1) an early Fichtean-influenced work that gives little insight into Schelling’s philosophy or (2) a text focusing on self-consciousness and aesthetics. I argue that Schelling’s System develops a subtle conception of history which originates in a dialogue with Kant and Hegel (concerning the question of teleology) and concludes in proximity to an Idealist version of Spinoza. In this way, Schelling develops a philosophy of history which is, (...)
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  33. Filip Kolen & Gertrudis Van de Vijver (2007). Philosophy of Biology: Naturalistic or Transcendental? Acta Biotheoretica 55 (1).score: 102.0
    The aim of this article is to clarify the meaning of a naturalistic position within philosophy of biology, against the background of an alternative view, founded on the basic insights of transcendental philosophy. It is argued that the apparently minimal and neutral constraints naturalism imposes on philosophy of science turn out to involve a quite heavily constraining metaphysics, due to the naturalism’s fundamental neglect of its own perspective. Because of its intrinsic sensitivity to perspectivity and historicity, (...)
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  34. Mark Glouberman (1993). Transcendental Idealism and the End of Philosophy. Metaphilosophy 24 (1-2):97-112.score: 102.0
    The first "Critique", Kant states inaugurates a perfectly new science'. But this transcendental philosophy', for dealing in possibilities, not actualities, does not qualify as philosophy in the traditional sense. What Kant dubs transcendental idealism' "is" however an (ontological) doctrine about things. Kant's doctrinal stand is thus inconsistent with his description of transcendental enquiry. Since transcendental idealism gets its meaning from the contrast with Cartesian realism, it follows that Kant must implicitly be granting that in (...)
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  35. Gertrudis Van de Vijver, Linda Van Speybroeck, Dani De Waele, Filip Kolen & Helena De Preester (2005). Philosophy of Biology: Outline of a Transcendental Project. Acta Biotheoretica 53 (2).score: 102.0
    This paper analyses the actual meaning of a transcendental philosophy of biology, and does so by exploring and actualising the epistemological and metaphysical value of Kant's viewpoint on living systems. It finds inspiration in the Kantian idea of living systems intrinsically resisting objectification, but critically departs from Kant's philosophical solution in as far as it is based in a subjectivist dogmatism. It attempts to overcome this dogmatism, on the one hand by explicitly taking into account the conditions of (...)
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  36. Johann Gottlieb Fichte (1992). Foundations of Transcendental Philosophy (Wissenschaftslehre) Nova Methodo (1796/99). Cornell University Press.score: 102.0
    EDITOR'S INTRODUCTION PARTI The Origin and Publication of the First Presentation of the Basic Principles of the Wissenschaftslehre In the spring of 1794 ...
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  37. Rafał Michalski (2013). Transcendental Elements in the Philosophy of Helmuth Plessner. Dialogue and Universalism 23 (2):7-24.score: 102.0
    The essay reviews references to Immanuel Kant’s transcendental philosophy in the work of Helmuth Plessner. First discussed is the Krisis der transzendentalen Wahrheit im Anfang, in which Plessner effects a critique of the transcendental method and shows that overcoming its crisis requires philosophy to rigorously restrict the applicability of theory to the experimental sphere and put it up for judgment by the tribunal of practical reason. Next under scrutiny is Plessner’s programmatic text in philosophical anthropology, in (...)
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  38. Edgar M. Castellini (2002). Henry Thoreau's Exaggerations: His Transcendental Philosophy of Language. Peter Lang.score: 102.0
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  39. Jack Reynolds (forthcoming). Transcendental Pragmatics? Pragmatism, Deleuze, and Metaphilosophy. In Sean Bowden, Simone Bignall & Paul Patton (eds.), Deleuze and Pragmatism. Routledge.score: 102.0
    In this chapter I juxtapose the methodological commitments of Gilles Deleuze with some different forms of contemporary neo-pragmatism developed by Nicholas Rescher, Sami Pihlstrom and Joseph Margolis. Focusing upon their respective conceptions of transcendental reasoning, naturalism, and common sense, I conclude that Deleuze’s philosophy challenges some core aspects of contemporary neo-pragmatism, and hence also the prospects for a rapprochement that might warrant the name of "transcendental pragmatics".
     
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  40. R. Sundara Rajan (1997). The Humanization of Transcendental Philosophy: Studies on Husserl, Heidegger, and Merleau-Ponty. Tulika.score: 102.0
  41. R. Sundara Rajan (1994). Transformations of Transcendental Philosophy. Pragati Prakashan.score: 102.0
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  42. Matthew S. Rukgaber (2009). “The Key to Transcendental Philosophy”: Space, Time and the Body in Kant. Kant-Studien 100 (2):166-186.score: 96.0
    The thesis of this essay is that Kant's theory of the “forms of intuition” can be regarded as an account of the structure of our embodied perspective. The ideality and subjectivity of space is concluded to be an account of the perspective relative nature of the figure-ground relationship or how it is that objects emerge for us in empirical experience as being orientated in a spatio-temporal field. Time is regarded similarly as the event-series relationship. The significant role of embodiment in (...)
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  43. Dan Zahavi, Husserl's Intersubjective Transformation of Transcendental Philosophy.score: 96.0
    If one interprets transcendental subjectivity as an isolated ego and in the spirit of the Kantian tradition ignores the whole task of establishing a transcendental community of subjects, then every chance of reaching a transcendental self- and world-knowledge is lost. Krisis (Ergänzung), 120.
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  44. Nam-In Lee (2000). Practical Intentionality and Transcendental Phenomenology as a Practical Philosophy. Husserl Studies 17 (1):49-63.score: 96.0
    This paper will deal with the problem of practical intentionality in the transcendental phenomenology of Husserl. First, through an analysis of a passage found in Logical Investigations, I will show Husserl''s earlier position with respect to the problem of practical intentionality. I will then go on to critically assess this position and, with reference to some of Husserl''s works written after the 1920''s, prove that every intentionality should be regarded as a practical intentionality. Correspondingly, transcendental phenomenology should also (...)
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  45. Edmund Husserl (1974). Kant and the Idea of Transcendental Philosophy. Southwestern Journal of Philosophy 5 (3):9-56.score: 96.0
  46. Robert R. Williams (1985). Hegel and Transcendental Philosophy. Journal of Philosophy 82 (11):595-606.score: 96.0
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  47. Daniela Voss (2011). Salomon Maimon: Essay on Transcendental Philosophy. Nick Midgley, Henry Somers-Hall, Alistair Welchman and Merten Reglitz (Trans). [REVIEW] Continental Philosophy Review 44 (2):247-252.score: 96.0
  48. Wayne M. Martin (2008). Transcendental Philosophy and Atheism. European Journal of Philosophy 16 (1):109–130.score: 96.0
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  49. John Honner (1982). The Transcendental Philosophy of Niels Bohr. Studies in History and Philosophy of Science Part A 13 (1):1-29.score: 96.0
  50. Günter Zöller (2007). From Transcendental Philosophy to Wissenschaftslehre: Fichte's Modification of Kant's Idealism. European Journal of Philosophy 15 (2):249–269.score: 96.0
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