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  1. Transcendental Phenomenology as Human Possibility: Husserl and Fink on the Phenomenologizing Subject.Denis Džanić - 2023 - Springer Nature Switzerland.
    This book focuses on Edmund Husserl’s philosophical collaboration with Eugen Fink which took place in the early 1930s, and shows how their disagreement over the nature, origin, and aim of phenomenology led to a crucial divergence on the issue of who was engaging in phenomenology, and with what motivation. It provides a philosophical investigation of a key moment in the development of Husserl’s late phenomenology. The author claims that Husserl’s meta-phenomenological exploration of the theoretical and, importantly, practical underpinnings of the (...)
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  2. Husserl’s Notion of the Pure I.Andrija Jurić - 2023 - Filozofska Istrazivanja 43 (1):75-98.
    The author analyses the second phase of the development of Husserl’s phenomenological egology and the transition from nonegological to egological phenomenology. Accepting the necessity of the pure I as a phenomenological residue of the transcendental epoché, a non-constituted transcendence in immanence and the source of the evidence of the ‘I am’, it is analysed in its main aspects – such as, among others, the I-pole and I-substrate of habitualities – and in its traits and roles it plays in the stream (...)
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  3. Husserl and Fink on the 'Miracle of Phenomenology'.Denis Džanić - 2022 - Phänomenologische Forschungen 2:13-28.
    This paper focuses on the puzzling question of what motivates the radical epistemological shift necessary for engaging in transcendental phenomenology. Husserl touches on the problem of motivation on many occasions, but it becomes an explicit issue in Fink’s bold reimagining of the transcendental theory of method, as presented in the Sixth Cartesian Meditation. In the first section, I briefly introduce the problem as it appears in Husserl. The second section of the paper discusses Fink’s Hegelian dissolution of it. Finally, I (...)
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  4. The “Offence of any and all Ready-Made GivennessGivennesses”. Natorp’s Critique of Husserl’s Ideas I.Burt C. Hopkins - 2021 - In Rodney K. B. Parker (ed.), The Idealism-Realism Debate Among Edmund Husserl’s Early Followers and Critics. Springer Verlag. pp. 73-97.
    I present the first systematic account in the literature of a Husserlian response to Natorp’s critique of Husserl’s account of the pre-givenness of both the absolute stream of lived-experience and its essencesEssences to reflectionReflections. My response is presented within the broader context of what I argue is Heidegger’s misappropriation of Natorp’s critique of the phenomenological limits of reflectionReflections in Husserl’s transcendental phenomenologyTranscendental phenomenology and the misguided French attempt to address Heidegger’s critique by introducing the dialectical notion of “pre-reflectivePre-reflective” consciousness to (...)
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  5. La noción de ego trascendental en "Ideas I" e "Ideas II".Bence Marosan - 2021 - Investigaciones Fenomenológicas 5:183.
    “Pero la cuestión que quiero plantear es la siguiente: ¿no es suficiente con tener este yo psíquico y psicofísico? ¿Necesitamos añadirle un yo trascendental, como una estructura de la conciencia absoluta?” Sartre planteó esta cuestión en su célebre ensayo La trascendencia del ego. Ella enuncia la concepción básica de la fenomenología no-egológica, la cual no niega la existencia misma del ego o del sujeto, sino más bien lo concibe como un ser constituido y mundano, como trascendente respecto del ámbito de (...)
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  6. La crítica de Patocka a Husserl: subjetividad trascendental frente al mundo como trascendental.Iván Ortega Rodríguez - 2021 - Investigaciones Fenomenológicas 5:255.
    Jan Patočka desarrolló un original trabajo fenomenológico pese a circunstancias adversas. En él, pasó de defender unas tesis muy cercanas a Ideas I a sostener unos planteamientos notablemente alejados. Para el filósofo checo, Husserl habría localizado la esfera trascendental pero habría errado al tomarla por un ente o preente subjetivo. Por el contrario, una aplicación consecuente hasta el final de la epojé nos permite ir hasta la auténtica esfera trascendental, que es el mundo como proto-estructura universal de aparición. En consecuencia, (...)
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  7. Reducing and Apriorizing. Dematerialization and Immaterialization as Philosophical Strategies.Francesco Pisano - 2021 - Esercizi Filosofici 1 (15):83-97.
    Foucault found the starting point of modern European philosophy to be the construction of “man” as both an empirical fact and a transcendental operator. The aim is to show how this construction was made possible by an underlying strategical handling of the concept of matter. Some restrictions imposed on the materiality of knowledge-contents became key in explaining how actual men could gain access to transcendental knowledge. The paper focuses on Husserl and Kant as meaningful turning points of this transcendental discourse. (...)
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  8. Transcendental Philosophy, Psychology, and Anthropology: Kant and Husserl on the “Inner Man” and the Human Being.Claudia Serban - 2021 - In Cynthia D. Coe (ed.), The Palgrave Handbook of German Idealism and Phenomenology. Palgrave-Macmillan. pp. 41-62.
    From Kant’s transcendental idealism to Husserl’s transcendental phenomenology, how was the relationship between the transcendental I and empirical subjectivity determined, and how has it evolved? It is this crucial and complex question that my contribution intends to address. This endeavor will require a special focus on the nature and content of internal experience, as well as a thorough consideration of what the “outer man” is with respect to transcendental subjectivity. Furthermore, from an epistemological point of view, it is the scientific (...)
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  9. Husserl, Kant and Transcendental Phenomenology.Iulian Apostolescu & Claudia Serban (eds.) - 2020 - De Gruyter.
    The transcendental turn of Husserl's phenomenology has challenged philosophers and scholars from the beginning. This volume inquires into the profound meaning of this turn by contrasting its Kantian and its phenomenological versions. Examining controversies surrounding subjectivity, idealism, aesthetics, logic, the foundation of sciences, and practical philosophy, the chapters provide a helpful guide for facing current debates.
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  10. The Question of Violence Between the Transcendental and the Empirical Field: The Case of Husserl’s Philosophy.Remus Breazu - 2020 - Human Studies 43 (2):159-170.
    In this article, I address the question of violence with respect to the phenomenological difference between the transcendental and the empirical field. In the first part, I phenomenologically address the notion of violence, developing a concept required for an account of the phenomenon of violence. Thus, I correlate it with the notion of vulnerability, arguing that violence cannot be understood irrespective of vulnerability. However, a proper phenomenological account has to indicate the subjective conditions of possibility of a phenomenon as it (...)
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  11. The Meaning of the Transcendental in the Philosophies of Kant and Husserl.Veronica Cibotaru - 2020 - In Iulian Apostolescu & Claudia Serban (eds.), Husserl, Kant and Transcendental Phenomenology. De Gruyter. pp. 23-40.
  12. Dual Aspectivity and the Expressive Moments of Illumination: Rethinking the Explanatory Gap.Hamed Movahedi - 2020 - Axiomathes 30 (5):515-530.
    In Cognitive science and philosophy of consciousness, the explanatory gap, following Joseph Levine, refers to the unintelligible link between our conscious mental life and its corresponding objective physical explanation; the gap in our understanding of how consciousness is related to a physical or a physiological substrate :354–361, 1983). David Chalmers holds the explanatory gap as the evidence for a form of metaphysical dualism between consciousness and physical reality. On the other hand, McGinn takes it as an epistemic rather than an (...)
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  13. Mind, Meaning and World: A Transcendental Perspective.Ramesh Chandra Pradhan - 2019 - Springer Singapore.
    The present book intends to approach the problem of mind, meaning and consciousness from a non-naturalist or transcendental point of view. The naturalization of consciousness has reached a dead-end. There can be no proper solution to the problem of mind within the naturalist framework. This work intends to reverse this trend and bring back the long neglected transcendental theory laid down by Kant and Husserl in the West and Vedanta and Buddhism in India. The novelty of this approach lies in (...)
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  14. Natural Subjectivity: An Ethical Issue in the Naturalization of the Phenomenological Concept of Subject.Lucian Delescu - 2018 - In Paulo Jesus, Maria Formosinho & Carlos Reis (eds.), Ética: Indagações e Horizontes / Ethics: Inquires and Horizons. Coimbra: Coimbra University Press. pp. 109-120.
    Classical phenomenology is locked inside a form of transcendentalism and so it is the entire tradition which made it possible. This is the reason (some think) why it must become object of a systematic criticism meant to convince us that phenomenology abandoned the world of facts and construed a nonrealistic account of consciousness. This argument must be understood as part of a much broader form of criticism philosophical naturalism erected not only against phenomenology but against all pre-phenomenological theories which employ (...)
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  15. From the Naturalistic to the Transcendental Conception of Intentionality.Zhongwei Li - 2018 - Comparative and Continental Philosophy 10 (1):74-87.
    ABSTRACTThis paper reconstructs and defends a Husserlian transcendental conception of intentionality. Initially, naturalistic conception of intentionality seems attractive, however, a naturalistic understanding conceals the true meaning of the puzzle and the nature of intentionality. Following Kant and primarily Husserl, this paper tries to determine the conditions a transcendental conception of intentionality must satisfy in order to be qualified as “transcendental”. Additionally, following Husserl, this paper argues that the alternative transcendental conception is not only possible, hence plausible; but also necessary, in (...)
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  16. Edmund Husserl: from intentionality to transcendental phenomenology.Paul M. Livingstone - 2018 - In Sandra Lapointe (ed.), Philosophy of mind in the nineteenth century. Routledge, Taylor & Francs Group.
  17. The Telos of Consciousness and the Telos of World History.Emiliano Trizio - 2018 - Humana Mente 11 (34).
    This article explores the way in which Husserl’s transcendental idealism reverses the thesis stemming from the naturalistic worldview, according to which the existence of humanity in the universe is a contingent fact. It will appear that the resulting teleological account of the world history does not interfere with the traditional explanations provided by the empirical sciences and that it is a consequence of the teleology inbuilt in the correlation between transcendental subjectivity and the world. The conclusion is reached by analyzing (...)
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  18. Schopenhauer, Husserl and the Invisibility of the Embodied Subject.Yaoping Zhu - 2018 - Meta: Research in Hermeneutics, Phenomenology, and Practical Philosophy 10 (2):353-372.
    For such refined idealists as Schopenhauer, Husserl and Wittgenstein, the correlation between the world and the subject must be recognized. Furthermore, the three commonly emphasize the distinction between the transcendental subject and the empirical subject as well as the distinction between the subject and object’s mode of being. They all realized that the confusion of the transcendental subject and the empirical subject causes the paradox of that the subject as one part of the world is at the same time the (...)
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  19. From Self-Attaching to Self-Emptying: An Investigation of Xuanzang’s Account of Self-Consciousness.Jingjing Li - 2017 - Open Theology 3:184-197.
    In this paper, I investigate the account of self-consciousness provided by Chinese Yogācārins Xuanzang (602-664CE) and Kuiji (632-682CE). I will explain how they clarify the transition from selfattaching to self-emptying through the articulation of consciousness (vijñāna). Current scholarship often interprets the Yogācāra account of consciousness either as a science of mind or as a metaphysical idealism. Both interpretations are misleading, partly because they perpetuate various stereotypes about Buddhism, partly also because they overlook the religious goal of realizing in practice the (...)
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  20. Temporality of Consciousness and Historicity of Consciousness: Husserl’s Withdrawal of Transcendental Project.Alireza Hassanpour - 2016 - Journal of Philosophical Investigations at University of Tabriz 10 (18):21-35.
    n this essay through a brief sketch of Husserl’s thesis about time-consciousness, especially concentrating on its third level, it has been argued that a turn has been taken during his last reflections on time published in the C-Manuskripte in his phenomenology in general and his phenomenology of time in particular. That is to say, by holding the view that the absolute consciousness is temporal character and denying his earlier conception of a non-temporal point for consciousness as keystone of philosophy as (...)
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  21. Was Merleau-Ponty a ‘transcendental’ phenomenologist?Andrew Inkpin - 2016 - Continental Philosophy Review 50 (1):27-47.
    Whether or not Merleau-Ponty’s version of phenomenology should be considered a form of ‘transcendental’ philosophy is open to debate. Although the Phenomenology of Perception presents his position as a transcendental one, many of its features—such as its exploitation of empirical science—might lead to doubt that it can be. This paper considers whether Merleau-Ponty meets what I call the ‘transcendentalist challenge’ of defining and grounding claims of a distinctive transcendental kind. It begins by highlighting three features—the absolute ego, the pure phenomenal (...)
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  22. Phenomenological Human Life. The Relationship between the Human Subject and the Transcendental Subject in Edmund Husserl's Phenomenology.Andrés Felipe López López - 2016 - Ideas Y Valores 65 (161):157-184.
    Se describen varios elementos que le permiten a la fenomenología elaborar una descripción del ser humano sin renunciar a lo que tiene de ontología universal o antropologización, lo que implica que en todo análisis de la conciencia general deben caer la razón humana, la paradoja de la subjetividad o, lo que es lo mismo, la paradoja de la conciencia en su estado humano. De aquí se desprende que ella pueda ser observada en un sujeto que posee un cuerpo con el (...)
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  23. Dire et penser “je”: la vacuité de la présence à soi du sujet de Husserl à Derrida.Pierre-Jean Renaudie - 2016 - Discipline Filosofiche (1):69-92.
    According to Jacques Derrida, the tradition of metaphysics is dominated by a basic distinction between presence and absence that plays a fundamental role in Husserl’s theory of meaning and contaminates the core of his phenomenological project. If Husserl’s distinction between indication and expression in the 1st Logical Investigation is credited for opening a ‘phenomenological breakthrough’, his account of the entwinement between the indicative and expressive functions of linguistic signs is accused of restoring and maintaining the metaphysical primacy of presence. In (...)
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  24. Review of Heinämaa, Sara, Mirja Hartimo, and Timo Miettinen : Phenomenology and the Transcendental: Routledge, New York , 2014, 330 pp. US-$145 , ISBN 978-0-415-86988-1. [REVIEW]Jacob Rump - 2016 - Husserl Studies 32 (3):263-269.
  25. Deconstructive Turn in Transcendental Thinking.Ilyina Anna - 2015 - Sententiae 33 (2):125-148.
    The paper addresses the problem of the place of deconstruction in the history of transcendental philosophy. J. Derrida’s project is considered as one of the most representative and consistent realizations of theoretical foundations of transcendentalism along with prominent conceptions such as Kant’s critique and Husserl’s phenomenology. The author suggests a number of attributes of transcendental thinking that allow historical reconstruction of the transcendental paradigm. Derridian approach is considered as a turn towards this tradition, conceived as a transcendental tradition par exellence, (...)
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  26. Contaminating the Transcendental: Toward a Phenomenological Naturalism.Anthony Vincent Fernandez - 2015 - Journal of Speculative Philosophy 29 (3):291-301.
    ABSTRACT The proper relationship between phenomenology and naturalism has reemerged as a pressing issue following interdisciplinary developments in the cognitive sciences. Most solutions opt for a naturalized phenomenology, rather than a phenomenological naturalism. This article takes up the latter approach, confronting the implications of Merleau-Ponty's reformulation of Husserl's paradox of subjectivity. I argue that Merleau-Ponty's formulation—which I term “the paradox of madness”—reveals a deep, ontological contingency in what Husserl took to be necessary transcendental structures of consciousness and world, revealing that (...)
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  27. Transcendental normativity and the avatars of psychologism.Robert Hanna - 2015 - In Andrea Sebastiano Staiti (ed.), Commentary on Husserl's "Ideas I". Boston: De Gruyter. pp. 51-68.
  28. Husserl et les catégories. Langage, pensée, perception.Pierre-Jean Renaudie - 2015 - Paris: Vrin.
    The purpose of this book is to investigate the roots of phenomenology and to analyse, from a historical and systematic point of view, the reasons that enabled Husserl to set down in his Logical Investigations the conditions of a strictly descriptive philosophy. The ‘breakthrough’ of phenomenology was made possible by Husserl’s investigations on the specificity of logical forms, and was grounded upon his ability to establish in the Logical Investigations a descriptive distinction between sensitive and categorial forms. Such distinction allows (...)
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  29. Transcendental Subjectivity and the Human Being.Hanne Jacobs - 2014 - In Sara Heinämaa Mirja Hartimo & Timo Miettinen (eds.), Phenomenology and the Transcendental. Routledge. pp. 87-105.
    This article addresses an ambiguity in Edmund Husserl’s descriptions of what it means to be a human being in the world. On the one hand, Husserl often characterizes the human being in natural scientific terms as a psychophysical unity. On the other hand, Husserl also describes how we experience ourselves as embodied persons that experience and communicate with others within a socio-historical world. The main aim of this article is to show that if one overlooks this ambiguity then one will (...)
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  30. Nachfolge der transzendentalen und mundanen Phänomenologie als Voraussetzung empirisch phänomenologischer Forschung.Kseniya Dmytrenko - 2013 - Schutzian Research. A Yearbook of Worldly Phenomenology and Qualitative Social Science 5 (2013):49-64.
    In the background of accelerated interdisciplinary development of phenomenology, there appears more clearly a deficiency of the epistemological groundingand methodological explanation of present research. This is particularly evident in the field of social phenomenology, in which the research positions extend fromthat of the “orthodox” transcendental phenomenologists to an endless search for a new foundation for pragmatic social phenomenology in philosophical anthropology, to a vague thesis about “fruitful discussion” between E. Husserl and A. Schutz. The main task of this article consists (...)
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  31. Nachfolge der transzendentalen und mundanen Phänomenologie als Voraussetzung empirisch phänomenologischer Forschung.Kseniya Dmytrenko - 2013 - Schutzian Research 5 (2013):49-64.
    In the background of accelerated interdisciplinary development of phenomenology, there appears more clearly a deficiency of the epistemological grounding and methodological explanation of present research. This is particularly evident in the field of social phenomenology, in which the research positions extend from that of the “orthodox” transcendental phenomenologists to an endless search for a new foundation for pragmatic social phenomenology in philosophical anthropology, to a vague thesis about “fruitful discussion” between E. Husserl and A. Schutz. The main task of this (...)
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  32. Agonistic World Projects: Transcendentalism Versus Naturalism.László Tengelyi - 2013 - Journal of Speculative Philosophy 27 (3):236-252.
    Kantian transcendental philosophy has shown that we can never decide the question of whether or not the world is infinite in space and time, because, in the field of appearance, the world as a totality of concordant experience "does not exist as [an unconditioned] whole, either of infinite or of finite magnitude."1 However, appearances are encountered in a world, in which one aspect of a thing always invites us to consider others, indicating thereby a road to infinity. According to a (...)
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  33. In den Bogenmaßen des Seins. Zum transzendentalen bei Husserl und Deleuze.Robert Hugo Ziegler - 2013 - Husserl Studies 29 (2):89-111.
    Obwohl Husserl und Deleuze ihre Philosophien unter den Leitbegriff des Transzendentalen stellen, scheint es schwer, sie in ein konstruktives Gespräch miteinander zu bringen. Zu einer solchen produktiven Konfrontation soll hier der Versuch unternommen werden, indem die von der Mathematik des 19. Jahrhunderts inspirierte Idee der Mannigfaltigkeit als zentraler Operator bei Deleuze wie auch bei Husserl identifiziert wird. In dieser kritischen Auseinandersetzung schärfen sich auch der Sinn und die Aufgabenstellung der Phänomenologie als einer Philosophie reiner Immanenz, deren grundlegende metaphysische Dimension die (...)
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  34. Zwischen transzendentaler Genese und faktischer Existenz. Konfigurationen des Lebensbegriffs bei Natorp, Husserl und Heidegger.Martina Roesner - 2012 - Husserl Studies 28 (1):61-80.
    Die vorliegende Studie befasst sich mit der Deutung, die der so vielschichtige Begriff des Lebens Anfang des 20. Jahrhunderts in der neukantianischen Transzendentalphilosophie sowie in der Phänomenologie erfahren hat. Am Beispiel von Natorp, Husserl und Heidegger werden verschiedene Ansätze analysiert, die darauf abzielen, den Lebensbegriff aus seinen vitalistischen und historistischen Verengungen zu befreien und zur Deutung der Grundstrukturen des Bewusstseins bzw. der faktischen Existenz heranzuziehen. Dabei zeichnet sich eine Entwicklung ab, die von einer wenig differenzierten Verwendung des Lebensbegriffs als Synonym (...)
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  35. Intrascendibilità dell’esperienza e atteggiamento naturale in Merleau-Ponty.Rocco Sacconaghi - 2011 - ACME: Annali della Facoltà di lettere e filosofia dell'Università degli studi di Milano 64 (3):165-182.
    In this paper I show how Merleau-Ponty comes to identify the natural attitude and the original experience of the world, thus distinguishing his approach sharply from Husserl’s. I conduct my analysis along the line of Merleau-Ponty’s interpretation of some fundamental concepts in Husserl’s phenomenology. In particular, I identify the origin of Merleau-Ponty’s phenomenological perspective in his ontological interpretation of the Husserlian concepts “empirical” and “transcendental”. This move entails an implicit ontologization that undergirds his late endeavors towards a new ontology. Merleau-Ponty (...)
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  36. Transzendentale Phänomenologie?R. Bernet - 2010 - In Carlo Ierna, Hanne Jaccobs & Filip Mattens (eds.), PHILOSOPHY PHENOMENOLOGY SCIENCES. Springer. pp. 41--70.
  37. Transcendental subjectivity, embodied subjectivity and intersubjectivity in Husserl's transcendental idealism.Arun Iyer - 2010 - In Pol Vandevelde & Sebastian Luft (eds.), Epistemology, Archaeology, Ethics: Current Investigations of Husserl's Corpus. Continuum.
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  38. Der methodologische Transzendentalismus der Phänomenologie.László Tengelyi - 2010 - In Carlo Ierna, Hanne Jaccobs & Filip Mattens (eds.), PHILOSOPHY PHENOMENOLOGY SCIENCES. Springer. pp. 135-153.
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  39. El motivo trascendental en Kant y Husserl.Jaime Villanueva Barreto - 2009 - Estudios de Filosofía (Universidad de Antioquia) 39:55-80.
  40. The Place of Subjectivity between Transcendental and Natural Attitude.Teo Vadnjal - 2009 - Phainomena 70.
    Husserl and Fink have both brought the understanding of transcendental phenomenology to its radical consequences. Where is the place of the phenomenologist between the transcendental and natural? Whereas Husserl answered this just in a implicit way, Fink put it as the main theme of his 6. Cartesian Meditation. The main topic that concerns this question is phenomenological self-understanding itself. How is possible to mediate it sense? Their common answer was that is possible just in the relation with the pregiveness of (...)
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  41. El motivo trascendental en Kant y Husserl.Jaime Javier Villanueva Barreto - 2009 - Estudios de Filosofía (Universidad de Antioquia) 39:55-80.
    El artículo explora el sentido en que tanto Kant como Husserl entienden lo trascendental y la importancia de este concepto para sus respectivas filosofías. El autor aborda esta relación con la intención de mostrar que ambos filósofos parten de una reflexión radical sobre las condiciones de posibilidad de la experiencia, llegando a conclusiones diferentes sobre ésta. Se pasa revista de las consecuencias de establecer una filosofía trascendental y la enorme diferencia que ambos autores establecen sobre el tema de la experiencia (...)
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  42. The transcendental and the psychological.John J. Drummond - 2008 - Husserl Studies 24 (3):193-204.
    This paper explores the emergence of the distinctions between the transcendental and the psychological and, correlatively, between phenomenology and psychology that emerge in The Idea of Phenomenology. It is argued that this first attempt to draw these distinctions reveals that the conception of transcendental phenomenology remains infected by elements of the earlier conception of descriptive psychology and that only later does Husserl move to a more adequate—but perhaps not yet fully purified—conception of the transcendental.
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  43. The transcendental dimension of phenomenology.Sebastian Luft - 2008 - Diálogos. Revista de Filosofía de la Universidad de Puerto Rico 43 (91):7-18.
    This short text to follow is an attempt at philosophizing "free-style"; an attempt, that is, which does not concern itself with much recourse to primary or secondary literature. Hence, references to texts by the philosophers mentioned here are kept to a minimum. The purpose of this text, instead, is to initiate a "fundamental reflection", as one could call it, on the nature of phenomenology. May the reader indulge me in this free-styling activity, and I would welcome equally unburdened responses.
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  44. Cognitivism and Practical Intentionality.Christian Lotz - 2007 - International Philosophical Quarterly 47 (2):153-166.
    Hubert L. Dreyfus has worked out a critique of what he calls “representationalism” and “cognitivism,” one proponent of which, according to Dreyfus, is Husserl. But I think that Dreyfus misunderstands the Husserlian conception of practical intentionality and that his characterization of Husserl as a “representationalist” or as a “cognitivist” is thereby wrongheaded. In this paper I examine Dreyfus’s interpretation by offering a Husserlian critique of Dreyfus’s objections to Husserl, and then by outlining Husserl’s account of practical intentionality and the practical (...)
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  45. Husserl: significação e fenômeno.Carlos Ribeiro de Moura - 2006 - Dois Pontos 3 (1).
    resumo O objetivo deste artigo é discutir o modo como Husserl desenha a originalidade da subjetividade transcendental, frente à sua homônima psicológica. Se é certo que a noção de “imanência autêntica” pode apontar para as diferentes fronteiras entre o transcendental e o psicológico, resta que por si só ela não permite decidir nada quanto ao “modo de ser” transcendental, em sua diferença face ao “mundano”. Sendo assim, procura-se reconstituir alguns dos momentos centrais do esforço husserliano para construir um conceito de (...)
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  46. Husserl’s concept of the ‘transcendental person’: Another look at the Husserl–Heidegger relationship.Sebastian Luft - 2005 - International Journal of Philosophical Studies 13 (2):141-177.
    This paper offers a further look at Husserl’s late thought on the transcendental subject and the Husserl–Heidegger relationship. It attempts a reconstruction of how Husserl hoped to assert his own thoughts on subjectivity vis-à-vis Heidegger, while also pointing out where Husserl did not reach the new level that Heidegger attained. In his late manuscripts, Husserl employs the term ‘transcendental person’ to describe the transcendental ego in its fullest ‘concretion’. I maintain that although this concept is a consistent development of Husserl’s (...)
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  47. Manifestation and the paradox of subjectivity.James Mensch - 2005 - Husserl Studies 21 (1):35-53.
    The question of who we are is a perennial one in philosophy. It is particularly acute in transcendental philosophy with its focus on the subject. In its attempt to see in the subject the structures and activities that determine experience, such philosophy confronts what Husserl called “the paradox of human subjectivity.” This is the paradox of its two-fold being. It has “both the being of a subject for the world and the being of an object in the world.” As the (...)
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  48. The Paradox of Subjectivity.Michael K. Shim - 2005 - Husserl Studies 21 (2):139-144.
    In this elegant, smoothly written book, David Carr provides nothing less than a defense of both Kantian and Husserlian versions of transcendental philosophy against Heidegger’s critique of metaphysics. Carr’s Paradox of Subjectivity is organized into four parts. In the first part, Carr provides a synopsis of Heidegger’s interpretation of traditional metaphysics. Part two is devoted to a reconstruction of Kant’s transcendental theory of subjectivity. The third part deals with Husserl’s conception of transcendental subjectivity. Finally, in part four, Carr proposes to (...)
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  49. Husserl and the penetrability of the transcendental and mundane spheres.Robert Arp - 2004 - Human Studies 27 (3):221-239.
    There is a two-fold problem the phenomenologist must face: the first has to do with thinking like a phenomenologist given that one is always already steeped in the mundane sphere; the second has to do with the phenomenologist entering into dialogue with those scientists, psychologists, sociologists and other laypersons who still remain in the mundane sphere. I address the first problem by giving an Husserlian-inspired account of the movement from the mundane to the transcendental, and show that there are decent (...)
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  50. Transcendental and Empirical Subjectivity. The Self in the Transcendental Tradition.David Carr - 2003 - In Donn Welton (ed.), The New Husserl: A Critical Reader. Bloomington: Indiana University Press. pp. 181--198.
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