Search results for 'phenomenology' (try it on Scholar)

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  1. Descriptive Phenomenology (2002). Descriptive Psychology or Descriptive Phenomenology. In Dermot Moran & Timothy Mooney (eds.), The Phenomenology Reader. Routledge. 51.score: 210.0
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  2. Transcendental Phenomenology (2003). Husserl's Notion of the Natural Attitude and the Shut to Transcendental Phenomenology. In Anna-Teresa Tymieniecka (ed.), Phenomenology World-Wide. Kluwer. 80--114.score: 210.0
     
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  3. Julia Annas (2008). The Phenomenology of Virtue. Phenomenology and the Cognitive Sciences 7 (1):21-34.score: 27.0
    What is it like to be a good person? I examine and reject suggestions that this will involve having thoughts which have virtue or being a good person as part of their content, as well as suggestions that it might be the presence of feelings distinct from the virtuous person’s thoughts. Is there, then, anything after all to the phenomenology of virtue? I suggest that an answer is to be found in looking to Aristotle’s suggestion that virtuous activity is (...)
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  4. Alva Noë (2007). The Critique of Pure Phenomenology. Phenomenology and the Cognitive Sciences 6 (1-2):231-245.score: 27.0
    The topic of this paper is phenomenology. How should we think of phenomenology – the discipline or activity of investigating experience itself – if phenomenology is to be a genuine source of knowledge? This is related to the question whether phenomenology can make a contribution to the empirical study of human or animal experience. My own view is that it can. But only if we make a fresh start in understanding what phenomenology is and can (...)
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  5. Uriah Kriegel (forthcoming). The Character of Cognitive Phenomenology. In T. Breyer & C. Gutland (eds.), Phenomenology of Thinking. Routledge.score: 27.0
    Recent discussions of phenomenal consciousness have taken increased interest in the existence and scope of non-sensory types of phenomenology, notably so-called cognitive phenomenology. These discussions have been largely restricted, however, to the question of the existence of such a phenomenology. Little attention has been given to the character of cognitive phenomenology: what in fact is it like to engage in conscious cognitive activity? This paper offers an approach to this question. Focusing on the prototypical cognitive activity (...)
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  6. Dan Zahavi (2007). Killing the Straw Man: Dennett and Phenomenology. [REVIEW] Phenomenology and the Cognitive Sciences 6 (1-2):21-43.score: 27.0
    Can phenomenology contribute to the burgeoning science of consciousness? Dennett’s reply would probably be that it very much depends upon the type of phenomenology in question. In my paper I discuss the relation between Dennett’s heterophenomenology and the type of classical philosophical phenomenology that one can find in Husserl, Scheler and Merleau-Ponty. I will in particular be looking at Dennett’s criticism of classical phenomenology. How vulnerable is it to Dennett’s criticism, and how much of a challenge (...)
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  7. Uriah Kriegel (2011). Cognitive Phenomenology as the Basis of Unconscious Content. In T. Bayne & M. Montague (eds.), Cognitive Phenomenology. Oxford University Press. 79--102.score: 27.0
    Since the seventies, it has been customary to assume that intentionality is independent of consciousness. Recently, a number of philosophers have rejected this assumption, claiming intentionality is closely tied to consciousness, inasmuch as non- conscious intentionality in some sense depends upon conscious intentionality. Within this alternative framework, the question arises of how to account for unconscious intentionality, and different authors have offered different accounts. In this paper, I compare and contrast four possible accounts of unconscious intentionality, which I call potentialism, (...)
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  8. Dan Zahavi (2004). Phenomenology and the Project of Naturalization. Phenomenology and the Cognitive Sciences 3 (4):331-47.score: 27.0
    In recent years, more and more people have started talking about the necessity of reconciling phenomenology with the project of naturalization. Is it possible to bridge the gap between phenomenological analyses and naturalistic models of consciousness? Is it possible to naturalize phenomenology? Given the transcendental philosophically motivated anti-naturalism found in many phenomenologists such a naturalization proposal might seem doomed from the very start, but in this paper I will examine and evaluate some possible alternatives.
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  9. Uriah Kriegel (2008). Moral Phenomenology: Foundational Issues. [REVIEW] Phenomenology and the Cognitive Sciences 7 (1):1-19.score: 27.0
    In this paper, I address the what, the how, and the why of moral phenomenology. I consider first the question What is moral phenomenology?, secondly the question How to pursue moral phenomenology?, and thirdly the question Why pursue moral phenomenology? My treatment of these questions is preliminary and tentative, and is meant not so much to settle them as to point in their answers’ direction.
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  10. John Drummond (2008). Moral Phenomenology and Moral Intentionality. Phenomenology and the Cognitive Sciences 7 (1):35-49.score: 27.0
    This paper distinguishes between two senses of the term “phenomenology”: a narrow sense (drawn from Nagel) and a broader sense (drawn from Husserl). It claims, with particular reference to the moral sphere, that the narrow meaning of moral phenomenology cannot stand alone, that is, that moral phenomenology in the narrow sense entails moral intentionality. The paper proceeds by examining different examples of the axiological and volitional experiences of both virtuous and dutiful agents, and it notes the correlation (...)
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  11. Jack Reynolds & Jon Roffe (2006). Deleuze and Merleau-Ponty: Immanence, Univocity and Phenomenology. Journal of the British Society of Phenomenology 37 (3):228-51.score: 27.0
    This paper will seek firstly to understand Deleuze’s main challenges to phenomenology, particularly as they are expressed in The Logic of Sense (1968) and What is Philosophy? (1991), although reference will also be made to Pure Immanence (1994) and Difference and Repetition (1968). We will then turn to a discussion of one of the few passages in which Deleuze (with Guattari) directly engages with Merleau-Ponty, which occurs in the chapter on art in What is Philosophy? In this text, he (...)
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  12. P. Sven Arvidson (2003). A Lexicon of Attention: From Cognitive Science to Phenomenology. [REVIEW] Phenomenology and the Cognitive Sciences 2 (2):99-132.score: 27.0
    This article tries to create a bridge of understanding between cognitive scientists and phenomenologists who work on attention. In light of a phenomenology of attention and current psychological and neuropsychological literature on attention, I translate and interpret into phenomenological terms 20 key cognitive science concepts as examined in the laboratory and used in leading journals. As a preface to the lexicon, I outline a phenomenology of attention, especially as a dynamic three-part structure, which I have freely amended from (...)
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  13. Amie L. Thomasson (2005). First-Person Knowledge in Phenomenology. In David Woodruff Smith & Amie L. Thomasson (eds.), Phenomenology and Philosophy of Mind. Oxford: Clarendon Press. 115--138.score: 27.0
    An account of the source of first-person knowledge is essential not just for phenomenology, but for anyone who takes seriously the apparent evidence that we each have a distinctive access to knowing what we experience. One standard way to account for the source of first-person knowledge is by appeal to a kind of inner observation of the passing contents of one’s own mind, and phenomenology is often thought to rely on introspection. I argue, however, that Husserl’s method of (...)
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  14. Walter Sinnott-Armstrong (2008). Is Moral Phenomenology Unified? Phenomenology and the Cognitive Sciences 7 (1):85-97.score: 27.0
    In this short paper, I argue that the phenomenology of moral judgment is not unified across different areas of morality (involving harm, hierarchy, reciprocity, and impurity) or even across different relations to harm. Common responses, such as that moral obligations are experienced as felt demands based on a sense of what is fitting, are either too narrow to cover all moral obligations or too broad to capture anything important and peculiar to morality. The disunity of moral phenomenology is, (...)
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  15. Susan Pockett (2003). How Long is Now? Phenomenology and the Specious Present. Phenomenology and the Cognitive Sciences 2 (1):55-68.score: 27.0
    The duration of “now” is shown to be important not only for an understanding of how conscious beings sense duration, but also for the validity of the phenomenological enterprise as Husserl conceived it. If “now” is too short, experiences can not be described before they become memories, which can be considered to be transcendent rather than immanent phenomena and therefore inadmissible as phenomenological data. Evidence concerning (a) the objective duration of sensations in various sensory modalities, (b) the time necessary for (...)
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  16. Charles Siewert (2007). In Favor of (Plain) Phenomenology. Phenomenology and the Cognitive Sciences 6 (1-2):201-220.score: 27.0
    Plain phenomenology explains theoretically salient mental or psychological distinctions with an appeal to their first-person applications. But it does not assume (as does heterophenomenology) that warrant for such first-person judgment is derived from an explanatory theory constructed from the third-person perspective. Discussions in historical phenomenology can be treated as plain phenomenology. This is illustrated by a critical consideration of Brentano’s account of consciousness, drawing on some ideas in early Husserl. Dennett’s advocacy of heterophenomenology on the grounds of (...)
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  17. Michael Gill (2008). Variability and Moral Phenomenology. Phenomenology and the Cognitive Sciences 7 (1):99-113.score: 27.0
    Many moral philosophers in the Western tradition have used phenomenological claims as starting points for philosophical inquiry; aspects of moral phenomenology have often been taken to be anchors to which any adequate account of morality must remain attached. This paper raises doubts about whether moral phenomena are universal and robust enough to serve the purposes to which moral philosophers have traditionally tried to put them. Persons’ experiences of morality may vary in a way that greatly limits the extent to (...)
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  18. Terry Horgan & Mark Timmons (2008). Prolegomena to a Future Phenomenology of Morals. Phenomenology and the Cognitive Sciences 7 (1):115-131.score: 27.0
    Moral phenomenology is (roughly) the study of those features of occurrent mental states with moral significance which are accessible through direct introspection, whether or not such states possess phenomenal character – a what-it-is-likeness. In this paper, as the title indicates, we introduce and make prefatory remarks about moral phenomenology and its significance for ethics. After providing a brief taxonomy of types of moral experience, we proceed to consider questions about the commonality within and distinctiveness of such experiences, with (...)
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  19. Max Velmans (2007). Heterophenomenology Vs. Critical Phenomenology. Phenomenology and the Cognitive Sciences 6 (1-2):221-230.score: 27.0
    Dennett’s heterophenomenology and the critical phenomenology that I outline may be thought of as competing accounts of a cautious approach to phenomenal description and method. One can be critical or cautious about how well or how reliably a subject can communicate his or her subjective experience in experimental settings, without for a moment doubting their existence or claiming them to be something completely different to how they seem. Given this, Dennett’s heterophenomenology with its accompanying “qualia denial” looks like nothing (...)
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  20. Frank Larøi, Sanneke de Haan, Simon Jones & Andrea Raballo (2010). Auditory Verbal Hallucinations: Dialoguing Between the Cognitive Sciences and Phenomenology. [REVIEW] Phenomenology and the Cognitive Sciences 9 (2):225-240.score: 27.0
    Auditory verbal hallucinations (AVHs) are a highly complex and rich phenomena, and this has a number of important clinical, theoretical and methodological implications. However, until recently, this fact has not always been incorporated into the experimental designs and theoretical paradigms used by researchers within the cognitive sciences. In this paper, we will briefly outline two recent examples of phenomenologically informed approaches to the study of AVHs taken from a cognitive science perspective. In the first example, based on Larøi and Woodward (...)
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  21. Morten Overgaard (2004). On the Naturalizing of Phenomenology. Phenomenology and the Cognitive Sciences 3 (4):365-79.score: 27.0
    In the attempt to construct a scientific approach to consciousness, it has been proposed that transcendental phenomenology or phenomenological psychology be introduced into the framework of cognitive neuroscience. In this article, the consequences of such an approach in terms of basic assumptions, methods for the collection of data, and evaluation of the collected data are discussed. Especially, the proposed notions of mutual constraint and the second perso are discussed. It is concluded that even though naturalising of phenomenology might (...)
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  22. T. Bayne & M. Montague (eds.) (2011). Cognitive Phenomenology. Oxford University Press, USA.score: 27.0
    This volume presents new work by leading philosophers in the field, and addresses the question of whether conscious thought has cognitive phenomenology.
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  23. John J. Drummond (2007). Phenomenology: Neither Auto- nor Hetero- Be. [REVIEW] Phenomenology and the Cognitive Sciences 6 (1-2):57-74.score: 27.0
    Dennett’s contrast between auto- and hetero-phenomenology is badly drawn, primarily because Dennett identifies phenomenologists as introspective psychologists. The contrast I draw between phenomenology and hetero-phenomenology is not in terms of the difference between a first-person, introspective perspective and a third-person perspective but rather in terms of the difference between two third-person accounts – a descriptive phenomenology and an explanatory psychology – both of which take the first-person perspective into account.
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  24. Mark W. Brown (2008). The Place of Description in Phenomenology's Naturalization. Phenomenology and the Cognitive Sciences 7 (4):563-583.score: 27.0
    The recent move to naturalize phenomenology through a mathematical protocol is a significant advance in consciousness research. It enables a new and fruitful level of dialogue between the cognitive sciences and phenomenology of such a nuanced kind that it also prompts advancement in our phenomenological analyses. But precisely what is going on at this point of ‘dialogue’ between phenomenological descriptions and mathematical algorithms, the latter of which are based on dynamical systems theory? It will be shown that what (...)
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  25. Shannon Vallor (2009). The Fantasy of Third-Person Science: Phenomenology, Ontology and Evidence. [REVIEW] Phenomenology and the Cognitive Sciences 8 (1):1-15.score: 27.0
    Dennett’s recent defense in this journal of the heterophenomenological method and its supposed advantages over Husserlian phenomenology is premised on his problematic account of the epistemological and ontological status of phenomenological states. By employing Husserl’s philosophy of science to clarify the relationship between phenomenology and evidence and the implications of this relationship for the empirical identification of ‘real’ conscious states, I argue that the naturalistic account of consciousness Dennett hopes for could be authoritative as a science only by (...)
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  26. Julia Jansen (2005). On the Development of Husserl's Transcendental Phenomenology of Imagination and its Use for Interdisciplinary Research. Phenomenology and the Cognitive Sciences 4 (2):121-132.score: 27.0
    In this paper I trace Husserl’s transformation of his notion of phantasy from its strong leanings towards empiricism into a transcendental phenomenology of imagination. Rejecting the view that this account is only more incompatible with contemporary neuroscientific research, I instead claim that the transcendental suspension of naturalistic (or scientific) pretensions precisely enables cooperation between the two distinct realms of phenomenology and science. In particular, a transcendental account of phantasy can disclose the specific accomplishments of imagination without prematurely deciding (...)
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  27. Dermot Moran (2007). Fink's Speculative Phenomenology: Between Constitution and Transcendence. Research in Phenomenology 37 (1):3-31.score: 27.0
    In the last decade of his life (from 1928 to 1938), Husserl sought to develop a new understanding of his transcendental phenomenology (in publications such as Cartesian Meditations, Formal and Transcendental Logic, and the Crisis) in order to combat misconceptions of phenomenology then current (chief among which was Heidegger’s hermeneutic phenomenology as articulated in Being and Time). During this period, Husserl had an assistant and collaborator, Eugen Fink, who sought not only to be midwife to the birth (...)
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  28. Joseph Lacey (2013). Moral Phenomenology and a Moral Ontology of the Human Person. Phenomenology and the Cognitive Sciences 12 (1):51-73.score: 27.0
    Terry Horgan and Mark Timmons’ work implies four criteria that moral phenomenology must be capable of meeting if it is to be a viable field of study that can make a worthwhile contribution to moral philosophy. It must be (a) about a unifed subject matter as well as being, (b) wide, (c) independent, and (d) robust. Contrary to some scepticism about the possibility or usefulness of this field, I suggest that these criteria can be met by elucidating the very (...)
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  29. Wayne Martin & Ryan Hickerson (2013). Mental Capacity and the Applied Phenomenology of Judgement. Phenomenology and the Cognitive Sciences 12 (1):195-214.score: 27.0
    We undertake to bring a phenomenological perspective to bear on a challenge of contemporary law and clinical practice. In a wide variety of contexts, legal and medical professionals are called upon to assess the competence or capacity of an individual to exercise her own judgement in making a decision for herself. We focus on decisions regarding consent to or refusal of medical treatment and contrast a widely recognised clinical instrument, the MacCAT-T, with a more phenomenologically informed approach. While the MacCAT-T (...)
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  30. Sue P. Stafford & Wanda Torres Gregory (2006). Heidegger's Phenomenology of Boredom, and the Scientific Investigation of Conscious Experience. Phenomenology and the Cognitive Sciences 5 (2):155-169.score: 27.0
    This paper argues that Heidegger's phenomenology of boredom in The Fundamental Concepts of Metaphysics: World, Finitude, Solitude (1983) could be a promising addition to the ‘toolbox’ of scientists investigating conscious experience. We describe Heidegger's methodological principles and show how he applies these in describing three forms of boredom. Each form is shown to have two structural moments – being held in limbo and being left empty – as well as a characteristic relation to passing the time. In our conclusion, (...)
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  31. Johan Blomberg & Jordan Zlatev (2014). Actual and Non-Actual Motion: Why Experientialist Semantics Needs Phenomenology (and Vice Versa). [REVIEW] Phenomenology and the Cognitive Sciences 13 (3):395-418.score: 27.0
    Experientialist semantics has contributed to a broader notion of linguistic meaning by emphasizing notions such as construal, perspective, metaphor, and embodiment, but has suffered from an individualist concept of meaning and has conflated experiential motivations with conventional semantics. We argue that these problems can be redressed by methods and concepts from phenomenology, on the basis of a case study of sentences of non-actual motion such as “The mountain range goes all the way from Mexico to Canada.” Through a phenomenological (...)
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  32. Barry Smith (1997). Realistic Phenomenology. In Lester Embree (ed.), Encyclopedia of Phenomenology. Kluwer.score: 27.0
    The tradition of realist phenomenology was founded in around 1902 by a group of students in Munich interested in the newly published Logical Investigations of Edmund Husserl. Initial members of the group included Johannes Daubert, Alexander Pfänder, Adolf Reinach and Max Scheler. With Reinach’s move to Göttingen the group acquired two new prominent members – Edith Stein and Roman Ingarden. The group’s method turned on Husserl’s idea that we are in possession a priori (which is to say: non-inductive) knowledge (...)
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  33. Elizabeth A. Behnke (2010). Edmund Husserl's Contribution to Phenomenology of the Body in Ideas II. In Thomas Nenon & Lester Embree (eds.), Issues in Husserl's II (Contributions to Phenomenology). 135--160.score: 27.0
    Like the history of much of Husserl’s work, the history of his contribution to a phenomenology of the body is in part a history of understandable misunderstandings and subsequent reevaluations concerning the scope and significance of his achievements. To a certain extent, this is due not so much to what he actually said on this topic, but to the circumstances under which he said or wrote it—university lecture course? unpublished book draft? published work? research manuscript? conversation noted down by (...)
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  34. Martino Feyles (2013). Recollection and Phantasy: The Problem of the Truth of Memory in Husserl's Phenomenology. [REVIEW] Phenomenology and the Cognitive Sciences 12 (4):727-746.score: 27.0
    The epistemological problem of the truth of memory cannot be resolved without establishing a clear distinction between recollection and phantasy. Husserl’s position in this regard is both paradoxical and compelling. It is paradoxical because Husserl repeats his antiskeptical intention many times; but nevertheless in his phenomenology, recollection and phantasy are almost completely identical. Perhaps no philosopher has so radically approached the experience of remembering and the experience of fantasizing as Husserl. But at the same time, the recognition of this (...)
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  35. Erika Ruonakoski (2007). The Study of Animal Behavior and Phenomenology. In Christian Lotz & Corinne Painter (eds.), Phenomenology and the Non-Human Animal. Springer.score: 27.0
    The article investigates the possibilities of phenomenology to contribute to the study of animal behaviour, and, respectively, asks how and on what grounds phenomenology can benefit from the research done within empirical sciences. The theoretical point of departure is Maurice Merleau-Ponty's The Structure of Behavior and the essay "The Metaphysical in Man".
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  36. Maxwell J. D. Ramstead (forthcoming). Naturalizing What? Varieties of Naturalism and Transcendental Phenomenology. Phenomenology and the Cognitive Sciences:1-43.score: 27.0
    This paper aims to address the relevance of the natural sciences for transcendental phenomenology, that is, the issue of naturalism. The first section distinguishes three varieties of naturalism and corresponding forms of naturalization: an ontological one, a methodological one (with strong and weak variants), and an epistemological one (also with strong and weak variants). In light of these distinctions, in the second section, I examine the main projects aiming to “naturalize phenomenology”: neurophenomenology, front-loaded phenomenology, and formalized approaches (...)
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  37. Jack Reynolds (forthcoming). Direct Perception, Inter-Subjectivity, and Social Cognition: Why Phenomenology is a Necessary but Not Sufficient Condition. The New Yearbook for Phenomenology and Phenomenological Research.score: 27.0
    In this paper I argue that many of the core phenomenological insights, including the emphasis on direct perception, are a necessary but not sufficient condition for an adequate account of inter-subjectivity today. I take it that an adequate account of inter-subjectivity must involve substantial interaction with empirical studies, notwithstanding the putative methodological differences between phenomenological description and scientific explanation. As such, I will need to explicate what kind of phenomenology survives, and indeed, thrives, in a milieu that necessitates engagement (...)
     
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  38. Jack Reynolds (2013). Phenomenology and Virtue Ethics: Complementary Anti-Theoretical Methodological and Ethical Trajectories? In K. Hermberg P. Gyllenhammer (ed.), Phenomenology and Virtue Ethics. Continuum.score: 27.0
    In this paper, I argue that the negative injunctions against certain ways of conceiving of the ethico-political that we can draw explicitly from the methodological strictures of phenomenology are also consistent with some of the core more positive dimensions of contemporary virtue ethics (especially at the more anti-theoretical end of the virtue ethical spectrum), and that central aspects of virtue ethics are consistent with most of the explicit reflections on ethical matters proffered by canonical phenomenologists.
     
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  39. Susanna Schellenberg (2011). Ontological Minimalism About Phenomenology. Philosophy and Phenomenological Research 83 (1):1-40.score: 25.0
    I develop a view of the common factor between subjectively indistinguishable perceptions and hallucinations that avoids analyzing experiences as involving awareness relations to abstract entities, sense-data, or any other peculiar entities. The main thesis is that hallucinating subjects employ concepts (or analogous nonconceptual structures), namely the very same concepts that in a subjectively indistinguishable perception are employed as a consequence of being related to external, mind-independent objects or property-instances. These concepts and nonconceptual structures are identified with modes of presentation types. (...)
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  40. Evan Thompson (2007). Look Again: Phenomenology and Mental Imagery. [REVIEW] Phenomenology and the Cognitive Sciences 6 (1-2):137-170.score: 25.0
    This paper (1) sketches a phenomenological analysis of visual mental imagery; (2) applies this analysis to the mental imagery debate in cognitive science; (3) briefly sketches a neurophenomenological approach to mental imagery; and (4) compares the results of this discussion with Dennett’s heterophenomenology.
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  41. Dieter Lohmar (2006). Mirror Neurons and the Phenomenology of Intersubjectivity. Phenomenology and the Cognitive Sciences 5 (1):5-16.score: 25.0
    The neurological discovery of mirror neurons is of eminent importance for the phenomenological theory of intersubjectivity. G. Rizzolatti and V. Gallese found in experiments with primates that a set of neurons in the premotor cortex represents the visually registered movements of another animal. The activity of these mirror neurons presents exactly the same pattern of activity as appears in the movement of one's own body. These findings may be extended to other cognitive and emotive functions in humans. I show how (...)
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  42. Rajesh Kasturirangan, Nirmalya Guha & Chakravarthi Ram-Prasad (2011). Indian Cognitivism and the Phenomenology of Conceptualization. Phenomenology and the Cognitive Sciences 10 (2):277-296.score: 25.0
    We perform conceptual acts throughout our daily lives; we are always judging others, guessing their intentions, agreeing or opposing their views and so on. These conceptual acts have phenomenological as well as formal richness. This paper attempts to correct the imbalance between the phenomenal and formal approaches to conceptualization by claiming that we need to shift from the usual dichotomies of cognitive science and epistemology such as the formal/empirical and the rationalist/empiricist divides—to a view of conceptualization grounded in the Indian (...)
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  43. 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.score: 25.0
    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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  44. Chakravarthi Ram-Prasad (2011). Indian Cognitivism and the Phenomenology of Conceptualization. Phenomenology and the Cognitive Sciences 10 (2):277-296.score: 25.0
    We perform conceptual acts throughout our daily lives; we are always judging others, guessing their intentions, agreeing or opposing their views and so on. These conceptual acts have phenomenological as well as formal richness. This paper attempts to correct the imbalance between the phenomenal and formal approaches to conceptualization by claiming that we need to shift from the usual dichotomies of cognitive science and epistemology such as the formal/empirical and the rationalist/empiricist divides—to a view of conceptualization grounded in the Indian (...)
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  45. Donald S. Borrett, Saad Khan, Cynthia Lam, Danni Li, Hoa B. Nguyen & Hon C. Kwan (2006). Evolutionary Autonomous Agents and the Naturalization of Phenomenology. Phenomenology and the Cognitive Sciences 5 (3-4):351-363.score: 25.0
    The phenomenological goal of grounding the content of conceptual thought in the background understanding of everyday, skillful coping was approached using evolutionary autonomous agent (EAA) methodology. The behavior of an EAA evolved to perform a specified motor task was identified with skillful coping. Changes in the dynamics of the EAA controller occurred when the EAA encountered an unexpected obstacle with loss of longer time scale components in its hierarchical temporal organization. These temporal (...)
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  46. Burt C. Hopkins (1998). The Structure, Basic Contents, and Dynamics of the Unconscious in Analytical (Jungian) Psychology and Husserlian Phenomenology: Part Ii. Journal of Phenomenological Psychology 29 (1):1-49.score: 25.0
    This paper offers both a phenomenologically psychological and a phenomenologically transcendental account of the constitution of the unconscious. Its phenomenologically psychological portion was published in the previous volume of this journal as Part I, while its phenomenologically transcendental portion is published here as Part II. Part I first clarified the issues involved in Husserl's differentiation of the respective contents and methodologies of psychological and transcendental phenomenology. On the basis of this clarification it showed that, in marked contrast to the (...)
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  47. Søren Harnow Klausen (2008). The Phenomenology of Propositional Attitudes. Phenomenology and the Cognitive Sciences 7 (4):445-462.score: 25.0
    Propositional attitudes are often classified as non-phenomenal mental states. I argue that there is no good reason for doing so. The unwillingness to view propositional attitudes as being essentially phenomenal stems from a biased notion of phenomenality, from not paying sufficient attention to the idioms in which propositional attitudes are usually reported, from overlooking the considerable degree to which different intentional modes can be said to be phenomenologically continuous, and from not considering the possibility that propositional attitudes may be transparent, (...)
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  48. Angela Mendelovici & David Bourget (2013). Review of Tim Bayne and Michelle Montague's Cognitive Phenomenology. [REVIEW] Australasian Journal of Philosophy 91 (3):601-604.score: 24.0
    (2013). Cognitive Phenomenology, edited by Tim Bayne and Michelle Montague. Australasian Journal of Philosophy: Vol. 91, No. 3, pp. 601-604. doi: 10.1080/00048402.2013.800126.
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  49. Alia Al-Saji (2009). A Phenomenology of Critical-Ethical Vision: Merleau-Ponty, Bergson, and the Question of Seeing Differently. Chiasmi International 11:375-398.score: 24.0
    Drawing on Merleau-Ponty’s “Eye and Mind” and Bergson’s Matière et mémoire and “La perception du changement,” I ask what resources are available in vision for interrupting objectifying habits of seeing. While both Bergson and Merleau-Ponty locate the possibility of seeing differently in the figure of the painter, I develop by means of their texts, and in dialogue with Iris Marion Young’s work, a more general phenomenology of hesitation that grounds what I am calling “critical-ethical vision.” Hesitation, I argue, stems (...)
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  50. Richard Brown & Pete Mandik (2012). On Whether the Higher-Order Thought Theory of Consciousness Entails Cognitive Phenomenology, Or: What is It Like to Think That One Thinks That P? Philosophical Topics 40 (2):1-12.score: 24.0
    Among our conscious states are conscious thoughts. The question at the center of the recent growing literature on cognitive phenomenology is this: In consciously thinking P, is there thereby any phenomenology—is there something it’s like? One way of clarifying the question is to say that it concerns whether there is any proprietary phenomenology associated with conscious thought. Is there any phenomenology due to thinking, as opposed to phenomenology that is due to some co-occurring sensation or (...)
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