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  1. Writngs of Edith Stein.Rudolf Allers - 1958 - New Scholasticism 32 (1):132-133.
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  2. La phénoménologie comme science de l'homme sans l'homme.Emmanuel Alloa - 2010 - Tijdschrift Voor Filosofie 72 (1):79-100.
    Husserlian phenomenology sets off as a fundamental rejection of those psychologisms and anthropologisms that deduce the structures of appearance from some preexisting essence of man. However, despite a clear rejection of all anthropological foundations of phenomenology, the examples of Husserl, Heidegger and Merleau-Ponty show that the question of man continues to haunt the phenomenological project and constitutes something like a ‘blind spot’. Relating these unspoken tensions to another historical ‘scene’ (the debate between the Sophists and Aristotle), the article argues why (...)
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  3. Estructuras trinitarias en la constitución y conciencia del tiempo en Agustín y Husserl.Alexandra Alván - 2012 - Estudios de Filosofía: Revista del Seminaro de Filosofia del instituto Riva-Aguero 10:11-38.
    El presente artículo busca establecer paralelos entre las propuestas de Edmund Husserl y de San Agustín en torno a la constitución del tiempo por parte de la conciencia. En ese marco, proponemos que ambos autores basan la constitución del tiempo en estructuras trinitarias de la conciencia. Dichas estructuras, a pesar de sus diferencias, coinciden en constar de tres elementos: uno retencional, uno protencional y uno impresional. Además, coinciden ambas propuestas en que lo fundamental de la estructura trinitaria de la conciencia (...)
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  4. Leaving Metaphysics to Itself.Lilian Alweiss - 2007 - International Journal of Philosophical Studies 15 (3):349 – 365.
    In 'Time and Being' Heidegger claims that the task is to 'cease all overcoming and to leave metaphysics to itself'. This paper asks what it actually means to leave metaphysics to itself, and how we are meant to understand the difference between "leaving metaphysics to itself" and "overcoming metaphysics". To understand this distinction, the paper compares Heidegger's later position with those of Husserl and Wittgenstein and with his own earlier position expressed in Being and Time. While we find different interpretations (...)
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  5. Idea of Evidence in Phenomenological Outlook: Deconstruction and Reactualization of Cartesian Legacy.Ilyina Anna - 2016 - Sententiae 35 (2):23-40.
    The article deals with the problem of phenomenological interpretation of Cartesian idea of evidence. The author demonstrates that implicit but constitutive characteristic of evidence is a property of excessiveness. The analysis of its conceptual versions and methodological representations in Husserl, Marion and Derrida’s philosophies deconstructs some stereotype interpretations of evidence as an attribute of I-centric philosophical systems and also as a carrier of qualities of fullness and presence. The author claims that excessiveness of evidence has two main aspects: (1) non-belonging (...)
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  6. Essence in Recent Philosophy: Husserl, Whitehead, Santayana.Jerome Ashmore - 1974 - Philosophy Today 18 (3):198-210.
    A comparative study to determine the significance of essence in the doctrine of three philosophers. By his method of reduction husserl disclosed his version of essence and used it to establish phenomenology as a rigorous science and to see phenomena solely as phenomena. Whitehead identified essence with his "eternal objects" and this identification protected his "actual occasions" from the limitations of empiricism. By means of essence seen exclusively as appearance and relations, Santayana supports his ingenious thesis that nothing given exists. (...)
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  7. Husserl's Interpretation and Critique of Descartes in His "Cartesian Meditations".Thomas Attig - 1978 - Modern Schoolman 55 (3):271-281.
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  8. Georg Simmel as an Eidetic Social Scientist.Gary Backhaus - 1998 - Sociological Theory 16 (3):260-281.
    The article shows the affinity of Simmel's formal sociology with Husserl's notion of eidetic science. This thesis is demonstrated by the corroboration of Simmel's revision of neo-Kantian epistemology for sociology with Husserl's phenomenology, and the parallel discussion of Simmel and Husserl concerning cognitive levels and exact and morphological eide. Simmel's analysis of dyads is explored as an exemplar of his eidetic insights. An important consequence of this demonstration is the vindication establishing the scientific legitimacy of Simmel's methodology regarding the sociology (...)
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  9. On Contingency of Datum: Carnap, Husserl, Bachelard.Bernard Barsotti - 2005 - Pli 16.
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  10. M. Steinhoff, Zeitbewusstsein Und Selbsterfahrung. Studien Zum Verhältnis von Subjektivität Und Zeitlichkeit Im Vorkantischen Empirismus Und in den Transzendentalphilosophien Kants Und Husserls. [REVIEW]K. B. Beils - 1988 - Kant-Studien 79 (3):358.
  11. Percepción externa y "teoría de las imágenes".Pilar Beites - 2001 - Pensamiento 57 (219):393-412.
    Aunque en la vida cotidiana es claro que percibir no es imaginar, la diferencia entre percepción e imaginación resulta muy difícil de justificar teóricamente. Muchos autores caen en lo que Husserl denomina el error de la «teoría de las imágenes» y convierten la percepción en mera imaginación: Locke, Berkeley y Descartes sirven en este artículo como ejemplos de ello. Tras discutir brevemente sus tesis, se hace una crítica radical a la teoría de las imágenes a través de cuatro argumentos extraídos (...)
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  12. The German Translation of Royce’s Epistemology by Husserl’s Student Winthrop Bell: A Neglected Bridge of Pragmatic-Phenomenological Interpretation? Bell - 2011 - The Pluralist 6 (1):46-62.
    Herr Royce ist doch ein bedeutender Denker und darf nur als solcher behandelt werden.("Royce is an important thinker, and may only be treated as such.")Scholars of pragmatism and of phenomenology have observed striking similarities between Josiah Royce and Edmund Husserl, foundational thinkers at the origins of two major philosophical movements whose effects are still strongly felt in the present day—Royce being considered a central founder of American pragmatic idealism, and Husserl of modern German phenomenology. Other scholars have noted striking similarities (...)
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  13. Hermann Weyl's Later Philosophical Views: His Divergence From Husserl.John Bell - manuscript
    In what seems to have been his last paper, Insight and Reflection (1954), Hermann Weyl provides an illuminating sketch of his intellectual development, and describes the principal influences—scientific and philosophical—exerted on him in the course of his career as a mathematician. Of the latter the most important in the earlier stages was Husserl’s phenomenology. In Weyl’s work of 1918-22 we find much evidence of the great influence Husserl’s ideas had on Weyl’s philosophical outlook—one need merely glance through the pages of (...)
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  14. Phénoménologie ou pragmatisme?Jocelyn Benoist - 2006 - Archives de Philosophie 3:415-441.
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  15. Wittgenstein, Husserl a Heidegger – intersubjektivita smyslu.Ondřej Beran - 2006 - Filosoficky Casopis 54 (4):523-559.
    Wittgenstein, Husserl, and Heidegger – the intersubjectivity. of sense].
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  16. The Use of Husserl's Method in Bernard Lonergan's Trinitarian Theology.Teodor Bernardus Baba - 2009 - Philosophy and Theology 21 (1):43.
    The question that arises in this article is whether we can find elements of phenomenology in Bernard Lonergan’s Trinitarian theology.With help of other Lonergan scholars, I have discovered that modern thinking plays an important role in the theology and philosophy ofthis Jesuit author. Moreover, the terminology of modern philosophy coexists with the terminology of classical and especially Tomisticthought. This article is interested in the elements that Lonergan takes from the modern philosophy and emphasizes the centrality ofHusserlian phenomenology among the other (...)
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  17. Fondazione del problema del pensare.Daniele Bertini - 2007 - Segni E Comprensione 21 (62):124-140.
    My main claim is that, in order to account for the nature of human mind, philosophy of mind should embody topics usually treated by disciplines as ethics or applied philosophy so as to enrich the pure notion of cognitive experience to the extent of treating the whole of human experience. I begin with considering the Cartesian approach to the "cogito". I argue for the claim that cartesian-like dualists (Descartes and Locke, Kant and Husserl) fail in treating the opposition of internalism (...)
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  18. The Topological Poetics of Presence.Patrick William Bigelow - 1983 - Dissertation, The University of Texas at Austin
    The problem, then, is well-known: how to conceive and enact metaphysics given the exhaustion of its prefigured possibilities. In the Introduction I suggest how metaphysical closure gets enacted, and this by looking at Kierkegaard's authorship. The notion here is that of transgression, exceeding the limits inherent to metaphysics while preserving them as limits. I argue that Kierkegaard is decisive because he renders thinking open to the possibility of what is radically other than thought. ;In Chapter I, I trace an unexpected (...)
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  19. The Musical Present: A Polyphonic Philosophical Investigation.Sven Bjerstedt, Hanne Fossum, Susanna Leijonhufvud & Lia Lonnert - 2017 - Nordisk Musikkpedagogisk Forskning: Årbok 17:9-39.
    How can music education be enriched by the concept of time? This article is based on the assumption that the present moment, the musical ‘now’, is of the utmost importance not only to the musical performer or listener but to the musical learner and teacher as well. It aims at a philosophical discussion and conceptual clarification of a number of issues of time that are considered to be crucial to music education through a presentation and discussion of thoughts and concepts (...)
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  20. The Concept of Showing in the Early Writings of Heidegger and Wittgenstein.Edgar Charles Boedeker - 1998 - Dissertation, Northwestern University
    This is an investigation into two philosophical developments that took place between 1912 and 1929. I examine Ludwig Wittgenstein's confrontation with Bertrand Russell's views of the nature of logical truth and proof; and Martin Heidegger's confrontation with Edmund Husserl's views of perception and language. There are striking and surprising parallels between these two confrontations, and comparing them helps to illuminate some of the underlying issues at stake. I argue the following. Wittgenstein and Heidegger provide both a criticism and an alternative (...)
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  21. Husserl, Cassirer, Schlick: “Scientific Philosophy” Between Phenomenology, Neo-Kantianism and Logical Empiricism.Daniel Bosse, Alexander Fick & Tom Poljansek - 2015 - Journal for General Philosophy of Science / Zeitschrift für Allgemeine Wissenschaftstheorie 46 (1):225-229.
    Since the late nineteenth century ‘Scientific Philosophy’ has become a label ascribed to many research programs. German theoretical philosophy of the early twentieth century was dominated by three different trends—Phenomenology, Neo-Kantianism, and Logical Empiricism: Each trend claimed to represent the ‘Scientific Philosophy’. In this context it is astonishing that we know almost nothing about the relationships between these schools. It is true, all of them rejected the speculative metaphysics found, for example, in German Idealism, but knowledge about other connections is (...)
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  22. Letter to Husserl.Franz Brentano - 1972 - In R. C. Solomon (ed.), Phenomenology and Existentialism. Rownman & Littlefield. pp. 211-212.
  23. Über Das Verhältnis Edmund Husserls Zu Franz Brentano Vornehmlich Mit Rücksicht Auf Brentanos Psychologie.Maria Brück - 1933 - Dissertationsdruckerei Und-Verlag K. Triltsch.
  24. Über das Verhältnis Edmund Husserls zu Franz Brentano.Maria Brück - 1933 - Triltsch.
  25. The Cognitive Gap, Neural Darwinism & Linguistic Dualism —Russell, Husserl, Heidegger & Quine.Hermann G. W. Burchard - 2014 - Open Journal of Philosophy 4 (3):244-264.
    Guided by key insights of the four great philosophers mentioned in the title, here, in review of and expanding on our earlier work (Burchard, 2005, 2011), we present an exposition of the role played by language, & in the broader sense, λογοζ, the Logos, in how the CNS, the brain, is running the human being. Evolution by neural Darwinism has been forcing the linguistic nature of mind, enabling it to overcome & exploit the cognitive gap between an animal and its (...)
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  26. Comparative Study of Phenomenology and Sankhya.D. P. Burte - manuscript
    Phenomenology, as propounded by Edmond Husserl, is an important movements in the modern western philosophy, while sÅÙkhya and its application yoga are the ancient Indian philosophical disciplines or dar±ana. This is a comparative study of phenomenology with sÅÙkhya and yoga. As per my present understanding this project is now completed. I have organized the outcome of my study in the following four papers preceded by prolegomena: Prolegomena to the comparative study of Phenomenology and SaÙkhya 1, Consciousness in Phenomenology and SÅÙkhya (...)
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  27. Phenomenology at the Edge of its Orbit.Edward S. Casey - 2015 - Journal of Chinese Philosophy 42 (1-2):213-220.
    Although cultures far away and with other languages and customs are felt to be exotic by many in one s own culture, all cultures recognize the importance of a consistent bodily praxis as a basis for ethical behavior. I show that thinkers as diverse as Aristotle, Dewey, James, Peirce, Husserl, and Merleau-Ponty all acknowledge this habitual-bodily basis as well as its deeply social character. So does Confucius, even if he emphasizes ceremonial aspects more than Aristotle, the American pragmatists, and phenomenologists. (...)
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  28. Relations, Quasi-Assumptions and Material Aprioris: Reality and Values in Brentano, Meinong, Husserl.Beatrice Centi - 2009 - In Beatrice Centi & Huemer Wolfgang (eds.), Value and Ontology. Ontos. pp. 12-45.
  29. Exile and Return: From Phenomenology to Naturalism.David R. Cerbone - 2016 - International Journal of Philosophical Studies 24 (3):365-380.
    Naturalism in twentieth century philosophy is founded on the rejection of ‘first philosophy’, as can be seen in Quine’s rejection of what he calls ‘cosmic exile’. Husserl’s transcendental phenomenology falls within the scope of what naturalism rejects, but I argue that the opposition between phenomenology and naturalism is less straightforward than it appears. This is so not because transcendental phenomenology does not involve a problematic form of exile, but because naturalism, in its recoil from transcendental philosophy, creates a new form (...)
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  30. Husserl and Fu Liege critique of psychology - a comparative study.Dennis Chan - 1997 - Philosophy and Culture 24 (2):129-139.
    The theme of this article and Fu Liege contrast Husserl's criticism of psychologism, try to criticism from their own, taking their respective views and positions, which indicates that the phenomenological movement and the future movement of the differences in analytical philosophy. This paper is a brief introduction to both the trend of the times of the psychological doctrine, and then discuss all of their own critique of psychology. In the final comparative study, we obtain the following points: 1. They were (...)
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  31. Perceiving Reality: Consciousness, Intentionality, and Cognition in Buddhist Philosophy by Christian Coseru (Review).Amit Chaturvedi - 2014 - Philosophy East and West 64 (2):506-513.
    In Perceiving Reality: Consciousness, Intentionality, and Cognition in Buddhist Philosophy, Christian Coseru makes the innovative and ambitious argument that the project of Indian Buddhist epistemology, as represented by thinkers in the Yogācāra tradition of Dignāga and Dharmakīrti, is continuous in many of its methods and conclusions with the phenomenological theories of Edmund Husserl and Maurice Merleau-Ponty, as well as with recent naturalistic approaches in epistemology and the philosophy of mind. In Coseru’s reading, Buddhism shares with phenomenology the attitude that metaphysical (...)
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  32. Phenomenology and Onto‐Generative Hermeneutics: Convergencies.Chung-Ying Cheng - 2015 - Journal of Chinese Philosophy 42 (1-2):221-241.
    In examining phenomenology as a base onto-generative hermeneutics I find the gradual movement from pure phenomenology in Husserl to an ontological phenomenology in Merleau-Ponty through Heidegger and Gadamer. I argue thus that there is an implicit connection between the phenomenological and the ontological. In order to bring out the desirable connection between the two we must have hermeneutic interpretation of one in terms of the other. This leads to the idea of onto-hermeneutic circle of phenomenology and ontology based on the (...)
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  33. Husserl I Brentano.Arkadiusz Chrudzimski - 2009 - Przeglad Filozoficzny - Nowa Seria 72.
  34. James and Husserl: The Foundations of Meaning.Richard Cobb-Stevens - 1974 - Martinus Nijhoff.
    INTRODUCTION ". . . a universe unfinished, with doors and windows open to possibilities uncontrollable in advance." A possibility which William James would ...
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  35. Retrieving Husserl’s Phenomenology: Hopkins on Philosophy’s Last Stand.Steven Crowell - 2011 - New Yearbook for Phenomenology and Phenomenological Philosophy 11:297-311.
    Burt Hopkins provides a reading of the development of Husserl’s phenomenology, framing it with an account of its relation to Platonic and Aristotelian theories of unity-in-multiplicity, on the one hand, and the criticisms of Husserl found in Heidegger and Derrida, on the other. Here I introduce a further approach to the problem of unity-in-multiplicity – one based on normative ideality, drawing on Plato’s Idea of the Good -- and investigate three crucial aspects of phenomenological philosophy as Hopkins presents it: the (...)
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  36. Performative Cognition and Convention of the Ordinary.Augustinas Dainys - 2012 - Santalka: Filosofija, Komunikacija 20 (2):110-116.
    The examination and comparison of the philosophy of the ordinary of the two major philosophers of the twentieth century, late analytic L. Wittgenstein and early phenomenologist M. Heidegger, are presented in this paper. As the method of study J. L. Austin’s speech action theory was chosen. According to this theory, the philosophies of Wittgenstein and Heidegger are focused on the practicality of the human. The paper demonstrates that Heidegger’s concept of handiness, due to which E. Husserl’s concept of intentionality is (...)
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  37. The Possibility of a Dialogue Between Islamic Philosophy and Western Phenomenology.Dr Davari - unknown - Kheradnameh Sadra Quarterly 26.
    In this article the author aims to reveal the common grounds between Islamic philosophy and phenomenology. The focus of the paper is on comparing Mirib Sadra's views with those of Edmond Husserl and revealing their commonalities. The writer believes that the issues which can provide the yiiBMl for having this dialogue consist of the following:1. The rational soul in Islamic Philosophy and the intentionality of the mind in western phenomenology;2. Transition from the first disposition to the second in Islamic philosophy (...)
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  38. Ancient and Modern Approaches to the Problem of Relativism: A Study of Husserl, Locke and Plato.Matthew Kimball Davis - 1995 - Dissertation, Boston College
    Relativism, provisionally definable as the view that no view is knowably better than any other, is widely accepted today. The purpose of this dissertation is to understand more fully what relativism is by looking at ancient and modern discussions of this view. ;Chapter one begins by considering Michael J. Sandel's recent discussion of a difficulty that modern liberalism faces in its acceptance of relativism. Sandel argues that relativism renders ineffective the attempt to promote toleration of various practices, and thus we (...)
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  39. Augustine and Husserl on Time and Memory.Nicolas de Warren - 2016 - Quaestiones Disputatae 7 (1):7-46.
    This paper explores the relationship between Augustine’s and Husserl’s conceptions of time, consciousness, and memory. Although Husserl claims to provide a phenomenological understanding of the paradox of time so famously formulated by Augustine in his Confessions, this paper explores the apparent similarities between Augustine’s concept of distentio animi and the Husserlian concept of inner time-consciousness against their more profound differences. At stake in this confrontation between Augustine and Husserl is a fundamental divergence in the sense of time as the movement (...)
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  40. Phenomenology in a New Key: Between Analysis and History. Essays in Honor of Richard Cobb-Stevens.Nicolas de Warren & Jeffrey Bloechl (eds.) - 2015 - Springer.
    This paper distinguishes four senses of naturalism: reductive physicalism; a naturalism that departs from what Thompson calls “natural-historical judgments”; a naturalism that recognizes that physical nature is located within the space of reasons; and a phenomenological naturalism that shifts the focus to the “natural” experiences of subjects who encounter the world. The paper argues for a “phenomenological neo-Aristotelianism” that accounts both for the internal justification of our first-order moral experience and the need for a broader grounding in a universalistic account (...)
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  41. Thoreau's Walden as a Phenomenological Manifesto and Precursor of Husserl's Ideas.Rupin W. Desai - 1979 - Thoreau Journal Quarterly 11:5-19.
  42. T.H. Green's Moral and Political Philosophy: A Phenomenological Perspective.Maria Dimova-Cookson - 2001 - Palgrave.
    This book offers a new phenomenological interpretation of T.H. Green's (1836-1882) philosophy and political theory. By analyzing his theory of human practice, the moral idea, the common good, freedom and human rights, the book demonstrates that Green joins the same tradition as Kantian and Husserlian transcendentalism. The book offers a reconstruction of Green's idealism and demonstrates its potential to address contemporary debates on the nature of moral agency, positive and negative freedom and on justifying human rights.
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  43. Time in Philosophy and in Physics.Herbert Dingle - 1979 - Philosophy 54 (207):99 - 104.
    The essay centers on Godel's views on the place of our intuitive concept of time in philosophy and in physics. It presents my interpretation of his work on the theory of relativity, his observations on the relationship between Einstein's theory and Kantian philosophy, as well as some of the scattered remarks in his conversations with me in the seventies-namely, those of the philosophies of Leibniz, Hegel and Husserl-as a successor of Kant-in relation to their conceptions of time.
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  44. The Common Root of Husserl's and Peirce's Phenomenologies.Charles J. Dougherty - 1980 - New Scholasticism 54 (3):305-325.
  45. Phenomenological Critiques of Empiricism: A Study in the Philosophies of Husserl and Peirce.Charles J. Dougherty - 1975 - Dissertation, University of Notre Dame
  46. Heidegger's Critique of the Husserl/Searle Account of Intentionality.Hubert Dreyfus - 1993 - Social Research 60:17-38.
  47. A Merleau-Pontyian Critique of Husserl’s and Searle’s Representationalist Accounts of Action.Hubert L. Dreyfus - 2000 - Proceedings of the Aristotelian Society 100 (3):287-302.
    Husserl and Searle agree that, for a bodily movement to be an action, it must be caused by a propositional representation. Husserl's representation is a mental state whose intentional content is what the agent is trying to do; Searle thinks of the representation as a logical structure expressing the action's conditions of satisfaction. Merleau-Ponty criticises both views by introducing a kind of activity he calls motor intentionality, in which the agent, rather than aiming at success, feels drawn to reduce a (...)
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  48. Imagination and Appresentation, Sympathy and Empathy in Smith and Husserl.John J. Drummond - 2012 - In Christel Fricke & Dagfinn Føllesdal (eds.), Intersubjectivity and Objectivity in Adam Smith and Edmund Husserl. Ontos Verlag. pp. 117-138.
    Can we have objective knowledge of the world? Can we understand what is morally right or wrong? Yes, to some extent. This is the answer given by Adam Smith and Edmund Husserl. Both rejected David Hume’s skeptical account of what we can hope to understand. But they held his empirical method in high regard, inquiring into the way we perceive and emotionally experience the world, into the nature and function of human empathy and sympathy and the role of the imagination (...)
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  49. Wittgenstein, Kant and Husserl on the Dialectical Temptations of Reason.Daniel J. Dwyer - 2004 - Continental Philosophy Review 37 (3):277-307.
    There is an interesting sense in which philosophical reflection in the transcendental tradition is thought to be unnatural. Kant claims that metaphysical speculation is as natural as breathing and that transcendental critique is necessary to prevent reason from lapsing into a natural dialectic of dogmatism and skepticism. Husserl argues that the critique of theoretical reason is grounded upon a transcending of the natural attitude in which we are at first unjustifiably and naïvely directed toward objects as separate from consciousness. A (...)
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  50. Phenomenology of Civilization: Reason as a Regulative Principle in Collingwood and Husserl.Maurice M. Eisenstein - 1999 - Upa.
    Phenomenology of Civilization explores the philosophy of Edmund Husserl and R.G. Collingwood, two of the most influential philosophers of the twentieth century. Husserl founded phenomenology, which has had a direct effect on contemporary philosophy, and Collingwood, though less formally known, is still one of the most commonly read twentieth century philosophers. Maurice Eisenstein examines their work in relation to recent philosophy, particularly focusing on existentialism, Heideggerian phenomenology, and postmodernism. He brings these two philosophers together because they were contemporaries of each (...)
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