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  1. Phänomenologie Als Platonismus: Zu den Platonischen Wesensmomenten der Philosophie Edmund Husserls.Thomas Arnold - 2017 - De Gruyter.
  2. The Role of Feelings in Husserl's Ethics.Christopher Arroyo - 2009 - Idealistic Studies 39 (1/3):11-22.
    Though Husserl tends to receive less attention than other phenomenologists, there is growing interest in his ethics. Proponents of Husserl’s ethics argue that his moral philosophy is not merely of historical interest; Husserl, they claim, can contribute positively to contemporary debates in ethics, specifically debates about the role of feelings in moral agency. This paper raises questions about this last claim. I argue that, on the one hand, Husserl’s moral psychology proves superior to some of his modern predecessors, insofar as (...)
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  3. The Role of Feelings in Husserl’s Ethics.Christopher Arroyo - 2009 - Idealistic Studies 39 (1/3):11-22.
    Though Husserl tends to receive less attention than other phenomenologists, there is growing interest in his ethics. Proponents of Husserl’s ethics argue that his moral philosophy is not merely of historical interest; Husserl, they claim, can contribute positively to contemporary debates in ethics, specifically debates about the role of feelings in moral agency. This paper raises questions about this last claim. I argue that, on the one hand, Husserl’s moral psychology proves superior to some of his modern predecessors, insofar as (...)
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  4. Epoché delle epoche (con in appendice una lettera di E. Husserl a E. Rádl).Luigi Azzariti-Fumaroli - 2009 - Archivio di Storia Della Cultura 22:251-266.
    Through a commentary of the letter sent by Husserl to the 8th International Congress of Philosophy in 1934, the essay intends to clarify the concept of “responsibility” as a “universal form” thanks to which the rational human being orients his acts according to a consciously ethical direction. By focusing on the dynamics that characterize the relationship between Logos and Ethos, is then pointed up Husserl’s aim to build a gnoseology that can’t be solved in an abstract intellectualism as it embodies (...)
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  5. Phenomenology, the Moral Sense, and the Meaning of Life: Some Comments of the Philosophy of Edmund Husserl and A-T. Tymieniecka.Jes Bjarup - 1991 - Analecta Husserliana 35:169.
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  6. Husserl, l'etica, il piacere. Riflessioni a partire da una riscoperta.Roberto Brigati - 2010 - Aisthesis. Pratiche, Linguaggi E Saperi Dell’Estetico 3 (2).
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  7. The Life-world as Moral World: Vindicating the Life-world en route to a Phenomenology of the Virtues.Mark W. Brown - 2010 - Bulletin d'Analyse Phénoménologique 6 (3):1-25.
    Clarifying the essential experiential structures at work in our everyday moral engagements promises both (1) to provide a perspicacious self-understanding, and (2) to significantly contribute to theoretical and practical matters of moral philosophy. Since the phenomenological enterprise is concerned with revealing the a priori structures of experience in general, it is then well positioned to discern the essential structures of moral experience specifically. Phenomenology can therefore significantly contribute to matters pertaining to moral philosophy. In this paper I would like to (...)
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  8. Husserl's Rational "Liebesgemeinschaft".R. Philip Buckley - 1996 - Research in Phenomenology 26 (1):116-129.
  9. 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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  10. Relations, Quasi-Assumptions, and Material Aprioris: Reality and Values in Brentano, Meinong, Husserl.Beatrice Centi - 2009 - In B. Centi & W. Huemer (eds.), Values and Ontology: Problems and Perspectives. Ontos.
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  11. Husserl on Ethical Renewal and Philosophical Rationality: Intercultural Reflection.Chi Yu Chung - 2012 - Investigaciones Fenomenológicas 9:145-156.
    In the Kaizo articles, written between 1922 and 1924, Husserl drew on the intercultural relationship between Europe and non-Europe. The viewpoints he held in these articles do not deviate much from that in the Vienna lecture 1935, which is later included in Crisis. It is in the latter that Husserl delineates systematically what he thinks of the idea of Europe and what makes Europe different from the other parts of the world. Notably, these viewpoints were already disclosed in the Kaizo (...)
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  12. Towards a Transcendental Phenomenological Ethics: An Essay Examining the Phenomena of Moral Sensibility Based Upon the Philosophy of Edmond Husserl.Bradley Osborne Condie - 1986 - Dissertation, Northwestern University
    This dissertation seeks to ascertain whether or not, within the framework of Edmund Husserl's philosophy, ethical standards are objectively true. The procedure used is tripartite. First, an exploratory sketch is made of some common intuitions about moral standards and their possible objectivity. Second, a close textual examination of Husserl reveals that an ethical concern is the root motivation of Husserl's philosophy. Third, a reconstruction is made of the ethical forms implied by this analysis. Key forms examined include: the need for (...)
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  13. Will, Action, and Normativity (Husserl and Kant). / Volonte, Action Et Normativite (Husserl Et Kant).Ion Copoeru - 2005 - Studia Philosophica 1.
    The unitary description both of the thing and of the other allowed to the Husserlian phenomenology to overcome the classical distinction between representation and will and to treat the volition and action as specific objects. In the following paper we shall investigate the basic concepts of a phenomenology of will and action comparing it with Kant's position in this respect. Our research will focus on the phenomenological description of the passage from the inchoative moment of the action to the action (...)
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  14. Husserl on the Ethical Renewal of Sympathy and the One World of Solidarity.Zachary Davis - 2005 - Southern Journal of Philosophy 43 (4):561-581.
    Edmund Husserl’s Kaizo articles mark one of his first attempts at notions of cultural renewal and critique. (1) Central to both of these notions for Husserl is the idea of a best possible humanity. At the conclusion of the Kaizo articles, Husserl entertains some quite troubling and potentially dangerous descriptions of the best possible in terms of an Übernation or Weltvolk. Although merely provisional, these descriptions call for a cultural and ethical renewal through the reorientation of humanity in accord with (...)
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  15. Phenomenology and Ethics: From Value Theory to an Ethics of Responsibility.Zeynep Direk - 2014 - Studia Phaenomenologica 14:371-393.
    There seems to be a shift in phenomenology in the 20th century from an ethics based on value theory to an ethics based on responsibility. This essay attempts to show the path marks of this transition. It begins with the historical development that led Husserl to address the question of ethical objectivity in terms of value theory, with a focus on Kant, Hegel, and Nietzsche. It then explains Husserl’s phenomenology of ethics as grounded in value theory, and takes into account (...)
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  16. Christian Lotz: 'Vom Leib Zum Selbst'. [REVIEW]James Dodd - 2008 - Husserl Studies 24 (2):149-157.
  17. The Vocation of Motherhood: Husserl and Feminist Ethics. [REVIEW]Janet Donohoe - 2010 - Continental Philosophy Review 43 (1):127-140.
    In this paper, I explore a confrontation between Husserl’s ethical position of vocation and its absolute ought with a feminist ethical position. I argue that Husserl’s ethics has a great deal to offer a feminist ethics by providing for the possibility of an ethics that is particular rather than universal, that recognizes the role of the social through tradition in establishing values and norms without conceding the ethical responsibility of the individual, and that acknowledges the role of both reason and (...)
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  18. Husserl on Ethics and Intersubjectivity: From Static to Genetic Phenomenology.Janet Donohoe - 2004 - Humanity Books.
    On the distinction between static and genetic phenomenologies -- On time consciousness and its relationship to intersubjectivity -- On the question of intersubjectivity -- The Husserlian account of ethics -- Conclusion: The impact of genetic phenomenology.
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  19. Genetic Phenomenology and the Husserlian Account of Ethics.Janet Donohoe - 2003 - Philosophy Today 47 (2):160-175.
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  20. Genetic Phenomenology, Intersubjectivity and the Husserlian Account of Ethics.Janet Donohoe - 1998 - Dissertation, Boston College
    The development of genetic phenomenology marks a change in Husserl's thinking which occurred between 1917 and 1921. Much of the second half of his philosophical life was devoted to genetic phenomenology as a supplement to the static phenomenology of his earlier writings. I argue that the development of genetic phenomenology, which involves a regressive inquiry into the genesis of the ego and of meaning, coincided with and made possible a greater emphasis on ethical and intersubjective positions in Husserl's later writings. (...)
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  21. Self-Responsibility and Eudaimonia.J. Drummond - 2010 - In Carlo Ierna, Hanne Jaccobs & Filip Mattens (eds.), PHILOSOPHY PHENOMENOLOGY SCIENCES. Springer. pp. 441--460.
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  22. Respect as a Moral Emotion: A Phenomenological Approach.John J. Drummond - 2006 - Husserl Studies 22 (1):1-27.
  23. Self, Other, and Moral Obligation.John J. Drummond - 2005 - Philosophy Today 49 (Supplement):39-47.
    This paper (1) questions the manner in which James Mensch's <I>Ethics and Selfhood: Alterity and the Phenomenology of Obligation<D> characterizes the alternatives among moral theories provided, for example, by Kant and Aristotle; (2) considers and criticizes the notion of "inherent alterity" that Mensch uses to articulate a middle ground in moral theory; and (3) offers an alternative phenomenology of obligation. The notion of "inherent alterity," standing on apparently opposed Husserlian and Levinasian legs, is, it is charged, ambiguous. I argue that (...)
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  24. Moral Objectivity: Husserl's Sentiments of the Understanding. [REVIEW]John J. Drummond - 1995 - Husserl Studies 12 (2):165-183.
    This paper explores two perspectives in Husserl's recently published writings on ethics and axiology in order to sketch anew a phenomenological account of practical reason. The paper aims a) to show that a phenomenological account of moral intentionality i) transcends the disputes between intellectualist-emotivist and intellectualist-voluntarist disputes and ii) points toward a position in which practical reason has an emotive content or, conversely, the emotions have a cognitive content, and the paper aims b) to show that a phenomenological ethics identifies (...)
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  25. O motivo ético do recurso à subjetividade transcendental.Marcelo Fabri - 2016 - Philósophos - Revista de Filosofia 21 (1):59-81.
    The paper aims to investigate the ethical motive which led Husserl to defend the transcendental subjectivity. The central thesis is that phenomenological attitude is more than a pure methodical and theoretical approach on human subjectivity. Husserlian’s use of the transcendental ego has a practical purpose. Considering that phenomenology always begins by the suspension of the natural attitude, the possibility of this suspension implicates a paradox: the ego must preserve his belief in reason and science in order to carry out the (...)
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  26. Mario Sancipriano: 'Edmund Husserl. L'etica Sociale'. [REVIEW]Adriano Fabris - 1991 - Husserl Studies 8 (3):233-235.
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  27. Phenomenology and the Beginning of the Moral Problem.Marianna Fallia - 1991 - In A.-T. Tymieniecka (ed.), Husserlian Phenomenology in a New Key. Springer. pp. 53-65.
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  28. La Ética en Husserl.Urbano Ferrer - 1991 - Revista de Filosofía (Madrid) 6:457.
    The article examines the notion of open system as suitable for giving an account of dynamism of living being. However difficulties come by trying to incorporate the finality to the system, since it´s fixed as a state from outside or is established in the improper terms of autoproductivity and neguentropye. That leads to explain the final cause in interaction with the other intrinsecal causes, in as much they remain incomplete without her. Whith the passage to human living the linear scheme (...)
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  29. The Cultural Community: An Husserlian Approach and Reproach.Molly Brigid Flynn - 2012 - Husserl Studies 28 (1):25-47.
    What types of unity and disunity belong to a group of people sharing a culture? Husserl illuminates these communities by helping us trace their origin to two types of interpersonal act—cooperation and influence—though cultural communities are distinguished from both cooperative groups and mere communities of related influences. This analysis has consequences for contemporary concerns about multi- or mono-culturalism and the relationship between culture and politics. It also leads us to critique Husserl’s desire for a new humanity, one that is rational, (...)
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  30. Self-Responsibility, Tradition, and the Apparent Good.Molly Brigid Flynn - 2011 - Studia Phaenomenologica 11 (1):55-76.
    The crucial distinction for ethics is between the good and the apparent good, between being and seeming. Tradition is useful for developing our ability to make this distinction and to live ethically or in self-responsibility, but it is also threatening to this ability. The phenomenology of Husserl and of others in the Husserlian tradition, especially Robert Sokolowski, are helpful in spelling out how tradition works; how the difference between the apparent good and the good is bridged in the experience of (...)
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  31. Self-Responsibility, Tradition, and the Apparent Good.Molly Brigid Flynn - 2011 - Studia Phaenomenologica 11:55-76.
    The crucial distinction for ethics is between the good and the apparent good, between being and seeming. Tradition is useful for developing our ability to make this distinction and to live ethically or in self-responsibility, but it is also threatening to this ability. The phenomenology of Husserl and of others in the Husserlian tradition, especially Robert Sokolowski, are helpful in spelling out how tradition works; how the difference between the apparent good and the good is bridged in the experience of (...)
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  32. The Influence of Tradition and Historicity in Husserl’s Intersubjective Act of Constituting Meaning and its Effect in Making Ethical Decisions Regarding the Beginning of Human Life.Joerald Gadia - 2012 - Eubios Journal of Asian and International Bioethics 22 (1):39-42.
  33. On Attention: From a Phenomenological Analysis Towards an Ethical Understanding of Social Attention.Hans-Helmuth Gander - 2007 - Research in Phenomenology 37 (3):287-302.
    Part one of this paper focuses on that region in which the phenomenon of attention is the most significant today: the region of media and cultural theory. The second part refines the phenomenal description of attention by applying Husserl's concept of affection. The final part thematizes attention as a conscious turning-towards; for this purpose, the paper refers to the phenomenon of greeting.
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  34. Edmund Husserl: 'Einleitung in Die Ethik: Vorlesungen Sommersemester 1920–1923'. [REVIEW]James G. Hart - 2006 - Husserl Studies 22 (2).
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  35. The Absolute Ought and the Unique Individual.James G. Hart - 2006 - Husserl Studies 22 (3):223-240.
    The referent of the transcendental and indexical “I” is present non-ascriptively and contrasts with “the personal I” which necessity is presenced as having properties. Each is unique but in different ways. The former is abstract and incomplete until taken as a personal I. The personal I is ontologically incomplete until it self-determines itself morally. The “absolute Ought” is the exemplary moral self-determination and it finds a special disclosure in “the truth of will.” Simmel's situation ethics is useful for making more (...)
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  36. The Entelechy and Authenticity of Objective Spirit: Reflections on Husserliana XXVII.James G. Hart - 1992 - Husserl Studies 9 (2):91-110.
    The editors, Thomas Nenon and Hans Rainer Sepp, of Husserl's Aufsdtze und Vortri~ge (1922-1937) (Dordrecht: Kluwer, 1989) have given us a fascinating present with quite a few surprises. I would like to take this occasion to thank them publicly for their able and selfless labors. Here we have Husserl attempting to address himself to a large philosophically untrained audience for funds of which he had dire need: he had two children getting married and the real value of his inflated German (...)
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  37. The Person and the Common Life.James G. Hart - 1992 - Kluwer Academic Publishers.
    A Husserl-based social ethics is within the noetic-noematic field as disclosed through various reductions. The focus is how at the passive and active levels a bsic sense of will is in play as well as the "telos" of subjectivity in terms of both a "godly" intersubjective ideal "we". This is inseparable form the disclosure of the full sense of person through an "absolute ought" and the "truth of will" wherein the common world and common goods are tied to an ideal (...)
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  38. Husserl on Ethics and Intersubjectivity: From Static to Genetic Phenomenology.J. Hunt - 2007 - Journal of the British Society for Phenomenology 38:223-224.
  39. Edmund Husserl. 'Vorlesungen Über Ethik Und Wertlehre 1908–1914'.Robert Welsh Jordan - 1991 - Husserl Studies 8 (3):221-232.
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  40. Mengzi (Mencius), Adam Smith and Edmund Husserl on Sympathy and Conscience.Iso Kern - 2012 - In Christel Fricke & Dagfinn Føllesdal (eds.), Intersubjectivity and Objectivity in Adam Smith and Edmund Husserl. Ontos Verlag. pp. 139-170.
  41. Donohoe, Janet, Husserl on Ethics and Intersubjectivity: From Static to Genetic Phenomenology. [REVIEW]Kenneth Knies - 2006 - Husserl Studies 22 (3):249-258.
    Behind the rise and fall of intellectual fashions that insist on ‘‘moving beyond’’ Husserl even at the cost of misunderstanding him, there is a growing body of scholarship that attempts to appreciate the scope, subtlety and trajectory of his thought. With her Husserl on Ethics and Intersubjectivity, Janet Donohoe aims to make a contribution to this literature.
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  42. Susi Ferrarello: Husserl’s Ethics and Practical Intentionality. [REVIEW]William Koch - 2017 - Human Studies 40 (3):483-489.
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  43. Varieties of Ecological Experience.Erazim Kohák - 1997 - Environmental Ethics 19 (2):153-171.
    I draw on the resources of Husserlian phenomenology to argue that the way humans constitute nature as a meaningful whole by their purposive presence as hunter/gatherers (nature as mysterium tremendum), as herdsmen/farmers (nature as partner), and as producer/consumers (nature as resource) affects the way they respond to its distress—as to a resource failure, as a to flawed relationship, or asto a fate from which “only a god could save us.” I find all three responses wanting and look to a different (...)
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  44. The Constitution of the Human Community: Value Experience in the Thought of Edmund Husserl; an Axiological Approach to Ethics.Dallas Laskey - 1986 - Analecta Husserliana 20:315.
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  45. Husserl und das Faktum der praktischen Vernunft: Anstoss und Herausforderung einer phänomenologischen Ethik der Person.S. Loidolt - 2010 - In Carlo Ierna, Hanne Jaccobs & Filip Mattens (eds.), PHILOSOPHY PHENOMENOLOGY SCIENCES. Springer. pp. 483--503.
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  46. Fünf Fragen an Husserls Ethik aus gegenwärtiger Perspektive.Sophie Loidolt - 2011 - In Verena Mayer, Christopher Erhard, Marisa Scherini & Uwe Meixner (eds.), Die Aktualität Husserls. Karl Alber.
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  47. Areté Como Ejercicio de Excelencia y Como Telas En la Ética de Husserl.Julia Valentina Lribame - 1999 - Areté. Revista de Filosofía 11 (1):367-385.
    This study approaches arete as excellence( W. Jaeger). lt understands Husserlian thought as a monadology in which a dynamic dwells: that of the telos that leads to the fulfillment ofends submitted to " the absolute ought". The development of this investigation is carried out within the framework of the moral person's genesis and its intersubjective connections. The question of life's meaning and its relation to ethics are manifested in their teleological orientation. Existential considerations, the analyses of "position takings" and the (...)
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  48. Das Subjekt als moralische Person. Zu Husserls späten Reflexionen bezüglich des Personenbegriffs.Sebastian Luft - 2010 - In Philippe Merz, Andrea Staiti & Frank Steffen (eds.), Geist-Person-Gemeinschaft: Freiburger Beiträge zur Aktualität Husserls. Ergon.
    In this essay, I will attempt a systematic reconstruction of the general shape of Husserl's late philosophy, insofar as it centers on the concept of personhood. The systematic concatenation of this and other themes in Husserl's late work - the method of epoché and reduction, ethics, personhood, and teleology - has only recently begun to be explored in Husserl scholarship, and this article is a modest contribution to the further e1ucidation of their mutual relationship. One of the most striking results (...)
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  49. Janet Donohoe, Husserl on Ethics and Intersubjectivity: From Static to Genetic Phenomenology. [REVIEW]Christopher McTavish - 2006 - Philosophy in Review 26 (2):91-93.
  50. Empathy and Alteration: The Ethical Relevance of a Phenomenological Species Concept.Darian Meacham - 2014 - Journal of Medicine and Philosophy 39 (5):543-564.
    The debate over the ethics of radically, technologically altering the capacities and traditional form of the human body is rife with appeals to and dismissals of the importance of the integrity of the human species. Species-integrist arguments can be found in authors as varied as Annas, Fukuyama, Habermas, and Agar. However, the ethical salience of species integrity is widely contested by authors such as Buchanan, Daniels, Fenton, and Juengst. This article proposes a Phenomenological approach to the question of species-integrity, arguing (...)
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