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  1. »prevrat Kopernikanskega Nauka« Pri Edmundu Husserlu“the Upturn Of Copernican Doctrine” In Edmund Husserl.Andrina Komel - unknown - Phainomena 51 (xxx):xxx.
    V prispevku se najprej zadržim ob problematiki zadobitve »naravnega sveta« v fenomenologiji, ki privede do soočenja s kopernikanskim obratom v filozofiji in vzpodbudi t.i. drugi kopernikanski obrat. Osrednjo pozornost posvečam Husserlovemu tekstu z arhivsko oznako D 17/1 –22, ki je naslovljen »Temelje raziskave o fenomenološkem izvoru prostorskosti narave«. Husserl pa je na rob pripisal: „Prevrat kopernikanskega nauka v običajni svetnonazorski interpretaticiji. Pra-barka Zemlja se ne giblje“. Tekst je bil objavljen leta 1940 v ZDA in ga navaja tudi Merleu Ponty v (...)
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  2. Is the Life-World Reduction Sufficient in Quantum Physics?Michel Bitbol - forthcoming - Continental Philosophy Review:1-18.
    According to Husserl, the epochè must be left incomplete. It is to be performed step by step, thus defining various layers of “reduction.” In phenomenology at least two such layers can be distinguished: the life-world reduction, and the transcendental reduction. Quantum physics was born from a particular variety of the life-world reduction: reduction to observables according to Heisenberg, and reduction to classical-like properties of experimental devices according to Bohr. But QBism has challenged this limited version of the phenomenological reduction advocated (...)
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  3. Process and Consciousness (in Serbo Croation).Renato Cristin - forthcoming - Filozofska Istrazivanja.
    Der Autor folgt der Hypothese, dass Husserls Denken der Krisis auf den folgenden Bezug gebaut ist: einerseits beeinflusst die Lebenswelt als Fluss die Art der Wissenschaft, die das Subjekt von ihr haben kann, andererseits beansprucht die transzendentale Subjektivitat die Relativierung der ganzen Lebenswelt. Der Fluss und das Bewusstsein werden Metaphern dieses Bezuges, indem sie die Paradoxien des Weltratsels ausdrucken. Aus der Moglichkeit, die Welt als wirkliche Lebenswelt zu denken, erscheint die Phanomenologie der Lebenswelt als eine Umwalzung des Rationalismus zu einem (...)
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  4. The Qua -Problem, Meaning Scepticism, and the Life-World.Anar Jafarov - 2020 - Husserl Studies 36 (2):159-168.
    Michael Devitt and Kim Sterelny argue that the pure causal theory of reference faces a problem, which they call the qua-problem. They propose to invoke intentional states to cope with it. Martin Kusch, however, argues that, because Devitt and Stereleny invoke intentional states to solve the problem, their causal-hybrid theory of reference is susceptible to Kripke’s sceptical attack. Kusch thinks that intentional states are what allows the sceptic to get a foothold and thus interpret words in a weird way. In (...)
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  5. Being Together, Worlds Apart: A Virtual-Worldly Phenomenology.Rebecca A. Hardesty & Ben Sheredos - 2019 - Human Studies (3):1-28.
    Previous work in Game Studies has centered on several loci of investigation in seeking to understand virtual gameworlds. First, researchers have scrutinized the concept of the virtual world itself and how it relates to the idea of “the magic circle”. Second, the field has outlined various forms of experienced “presence”. Third, scholarship has noted that the boundaries between the world of everyday life and virtual worlds are porous, and that this fosters a multiplicity of identities as players identify both with (...)
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  6. Life-World and Religious Consciousness.Reena Thakur Patra & Sebastian Velassery - 2019 - Journal of the Indian Council of Philosophical Research 36 (3):405-415.
    The present article consists of four parts, and the first part examines the concept of life-world from the phenomenological perspective and argues that the characteristic features of the life-world would be through inspection, analysis and description of the life as we encounter it devoid of scientific explanations. The second part of the paper develops the idea that religion finds its meaning and significance only in the domain of life-world because the phenomena that one experiences in the religious acts take place (...)
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  7. We-Synthesis.Joseph Rivera - 2019 - Research in Phenomenology 49 (2):183-206.
    The purpose of this paper is threefold: To show the basic contours of transcendental subjectivity in the later work of Edmund Husserl, especially the Cartesian Meditations and the Crisis, and in the strictly phenomenological work of Michel Henry, especially Material Phenomenology; to highlight Henry’s radical critique of Husserlian intersubjectivity and show that such critique, while valuable in its intention, is ultimately misguided because it neglects the important contribution Husserl’s complicated vocabulary of lifeworld makes to the study of intersubjectivity; and to (...)
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  8. Techné, Life-World, and Art.Wen-Sheng Wang - 2019 - Yearbook for Eastern and Western Philosophy 2018 (3):251-268.
    The notion of techné in Husserl’s phenomenology is related to his treatment of the three layers of the “teaching of craft” and the two layers of the science of “life-world.” The superior layer of both is of philosophical significance. Aristotle’s statement in ethics and metaphysics: techné is man-made, but can transit to spontaneity, and then to natural becoming, which manifests physis as the ultimate aim of his philosophical system, enlightens us to notice the following aspects in Husserl’s phenomenology. 1. Pure (...)
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  9. Transformative Phenomenology as an Antidote to Technological Deathworlds.Valerie Malhotra Bentz, David Rehorick, James Marlatt, Ayumi Nishii & Carol Estrada - 2018 - Schutzian Research 10:189-220.
    The concept of lifeworld as posited by Husserl and developed by Schutz reveals key aspects of human social life. What happens when organized forces of human control tear lifeworlds apart? Gebser warned that without a transformation of consciousness humans would destroy their world. Habermas pointed out that humans were destroying lifeworlds with little awareness of the consequences due to the predominance of rational/legal thinking, thus creating “Deathworlds”. Transformative Phenomenology has become a community-of-practice that is an antidote to Deathworld-Making. Transformative phenomenology (...)
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  10. Crisi E Storia in Husserl. Attualità E Inattualità Della "Crisi Delle Scienze Europee".Antonio Crimino - 2018 - Philosophical Readings 10 (1).
    The aim of this paper is to discuss whether and to what extent Husserl’s Crisis can help us to understand the challenges of Europe’s current crisis. The paper identifies both the problematic aspects of Husserl’s analysis and its fruitful components. In this connection, special attention is paid to three themes: the relationship between philosophical thought and Europe’s crisis, the emergence of a phenomenological philosophy of history, and the political scope of the life-world. These themes are discussed with particular reference to (...)
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  11. The Hubris of Transcendental Idealism: Understanding Patočka's Early Concept of the Lifeworld.Martin Ritter - 2018 - Journal of the British Society for Phenomenology 49 (2):171-181.
    Jan Patočka’s early phenomenology, as presented in The Natural World as a Philosophical Problem, does not merely adopt Husserl’s concept of the lifeworld. The paper demonstrates the originality of Patočka’s appropriation of this concept, but also its internal tensions and difficulties. Seeking to elaborate a concept of a phenomenology allowing for a theory of the lifeworld stricto sensu, i.e. of the life of the world, Patočka’s book effectively shows that there is no ahistorical, absolute or “natural” starting point for phenomenology. (...)
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  12. Critique of Reason and the Theory of Value: Groundwork of a Phenomenological Marxism.Ian Angus - 2017 - Husserl Studies 33 (1):63-80.
    There are three steps in my description of the ground-problem of value: First, Husserl’s analysis of the crisis of reason is based on the systematic loss and phenomenological recovery of the intuitive evidence of the lifeworld. But if letter symbols are essential to formalizing abstraction, as Klein’s de-sedimentation of Vieta’s institution of modern algebra shows, then the ultimate substrates upon which formalization rests cannot be “individuals” in Husserl’s sense. The consequence of the essentiality of the letter symbols to formalization is (...)
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  13. Galilean Science and the Technological Lifeworld.Ian Angus - 2017 - Symposium 21 (2):133-159.
    This analysis of Herbert Marcuse’s appropriation of the argument concerning the “mathematization of nature” in Edmund Husserl’s Crisis of the European Sciences and Transcendental Phenomenology shows that Marcuse and Husserl both assume that the perception of real, concrete individuals in the lifeworld underlies formal scientific abstractions and that the critique of the latter requires a return to such qualitative perception. In contrast, I argue that no such return is possible and that real, concrete individuals are constituted by the relation between (...)
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  14. Phänomenologie Als Platonismus: Zu den Platonischen Wesensmomenten der Philosophie Edmund Husserls.Thomas Arnold - 2017 - De Gruyter.
  15. Phenomenology of Inclusiveness: Ethical Perspectives.Márcio Junglos - 2017 - Ethic@: An International Journal for Moral Philosophy 16 (2):323-346.
    The Phenomenology of inclusiveness characterizes itself as a new work in the area of phenomenology. Seeking phenomenological sources in Husserl, Merleau-Ponty, and Waldenfels, the article attempts to develop inclusiveness in order to contemplate the inclusive/exclusive paradox and, moreover, to show its ethical perspectives toward an ethic that intends to be inclusive. From Husserl, we find the basis for a phenomenology of inclusiveness, which was put forth in his Krisis. Such inclusiveness is characterized by a latent reflective attitude, an attitude of (...)
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  16. Ľubica Učník: The Crisis of Meaning and the Lifeworld: Husserl, Heidegger, Arendt, Patocka: Ohio University Press, 268 Pp, ISBN 978-0-8214-2248-9. [REVIEW]Kenneth Knies - 2017 - Husserl Studies 33 (3):287-294.
  17. Quellen und Grenzen lebensweltlicher Vorstellungen vom Tod.Gregor Schiemann - 2017 - In Jassen Andreev (ed.), Das interpretative Universum. Würzburg: Königshausen und Neumann. pp. 415-439.
    Als erstes charakterisiere ich den historischen Wandel, der den modernen lebensweltlichen Verständnisweisen des Todes vorausliegt - und zwar im Hinblick auf die Rolle der Wissenschaften in diesem Prozess (Abschnitt 1). Insofern Verdrängung und Bewusstsein des Todes als Ent­wicklungstendenzen heute einander gegenüberstehen, resultiert für die Zukunft eine Entwicklungsoffenheit, die die Möglichkeit von Prognosen zum Verhältnis von lebensweltlicher und wissenschaftlicher Themati­sierung des Todes erheblich einschränkt. Insofern aber die Verdrängung gegenüber dem Bewusstsein des Todes dominiert, ergibt sich der Hinweis für einen veränderten Begriff (...)
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  18. Husserlian Phenomenology and Darwinian Evolutionary Biology: Complementarities, Exemplifications, and Implications.Maxine Sheets-Johnstone - 2017 - Studia Phaenomenologica 17:19-40.
    Descriptive foundations and a concern with origins are integral to both Husserlian phenomenology and Darwinian evolutionary biology. These complementary aspects are rooted in the lifeworld as it is experienced. Detailed specifications of the complementary aspects testify to a mutual relevance of phenomenology to evolutionary biology and of evolutionary biology to phenomenology. Exemplifications of the mutual relevance are given in terms of both human and nonhuman agentive abilities. The experiential exemplifications show that agentive abilities are rooted in the kinetic sequence: I (...)
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  19. Retrouver la Lebenswelt, Par-Delà Husserl. Patočka Et Ricœur, Lecteurs de la Krisis.Ovidiu Stanciu - 2017 - Meta: Research in Hermeneutics, Phenomenology, and Practical Philosophy 9 (2):437-452.
    The main goal of my inquiry is to lay out the proximity between Patočka’s and Ricœur’s readings of Husserl’s Krisis and to stress the role played by the concept of the life-world in the unfolding of their original philosophical undertakings. In the first part, I show the importance both Patočka and Ricœur assignedto the Husserlian project of an “ontology of the life-world”. In the second part, I expose the criticism these two authors addressed to Husserl’s understanding of the life-world and, (...)
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  20. Scheinbare Wirklichkeit. Zur Idee Einer Phänomenologischen Philosophie.Rudolf Boehm - 2016 - Husserl Studies 32 (2):101-130.
    Presented are here the crucial presuppositions and building-blocks of a phenomenological philosophy. Inspired by Husserl's critique of scientific objectivism and his claim that the life-world as the world of our experience is the only real world, such a philosophy starts from the breaking of the spell of objective reality as the only and true actuality and the acknowledgment of the appearance-character of all actuality and of objective reality itself. It further requires reinterpretations of the notions of sensitivity, subjectivity and consciousness. (...)
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  21. The Late Husserl’s Project of Science of the Life-World.Layla Siavoshi - 2016 - Journal of Philosophical Investigations at University of Tabriz 10 (18):37-61.
    The purpose of this article is to representthe obvious understanding of the challenging concept of a science of the life-world in The Crisis of European Sciences and Transcendental Phenomenology and meaning of this project by Husserl. Hereof, first is very important to perpend distinction and yet relationship between the objective science and the life-world then it seems inevitable to reflect on steps to this transcendental science including epochs of the objective science, epochs ofa science of the life-world and transcendental reduction. (...)
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  22. The Late Husserl’s Project of Science of the Life-World.Layla Siavoshi - 2016 - Philosophical Investigations 10 (18):37-61.
    The purpose of this article is to representthe obvious understanding of the challenging concept of a science of the life-world in The Crisis of European Sciences and Transcendental Phenomenology and meaning of this project by Husserl. Hereof, first is very important to perpend distinction and yet relationship between the objective science and the life-world then it seems inevitable to reflect on steps to this transcendental science including epochs of the objective science, epochs ofa science of the life-world and transcendental reduction. (...)
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  23. Lifeworld, Civilisation, System: Patočka and Habermas on Europe and its Crisis.Francesco Tava - 2016 - HORIZON. Studies in Phenomenology 5 (1):70-89.
    The aim of this article is to show how both Jan Patočka and Jürgen Habermas, starting from a reinterpretation of the idea of «lifeworld», engaged a critique of modern civilisation, aiming (with different outcomes) at a redefinition of the concept of political community. In order to achieve this goal, I firstly focus on Patočka’s understanding of modern rational civilisation and its attempt to fix the fracture between «life» and «world». At this stage, I take also advantage of Hans Blumenberg’s distinction (...)
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  24. Fenomenologiczne ujęcie podmiotowości a kryzys człowieczeństwa.Agnieszka Wesołowska - 2016 - Studia Z Historii Filozofii 7 (3):73-87.
    Celem artykułu jest pokazanie, że Husserlowska diagnoza kryzysu, szczególnie kryzysu nauki wiąże się z konsekwencjami prowadzącymi do kryzysu europejskiego człowieczeństwa. Kryzys człowieczeństwa jest stałym motywem Husserlowskiej filozofii i polega zapoznaniu kwintesencji podmiotowości, jaką jest jej transcendentalny charakter. W związku z ideą kryzysu człowieczeństwa Husserl ukazuje, że nauki trwają w zaślepieniu, skutkującym utratą ich odniesieniu do życia, co powoduje ogólny kryzys. Możliwość przezwyciężenia kryzysu oznacza zwalczenie przesądów oraz wymaga przeprowadzenia autentycznej analizy świadomości jako zadania, któremu ma sprostać fenomenologiczna filozofia. Problem kryzysu (...)
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  25. Accounting for Disability in the Phenomenological Life-World.Thomas Abrams And Deniz Guvenc - 2015 - PhaenEx 10:100-114.
    This paper critically assesses Edmund Husserl's concept of the ‘life-world’, found in his Crisis of European Sciences and Transcendental Phenomenology. We argue that Husserl's phenomenology fails to consider the social and material arrangements that allow subjectivity to emerge in our shared world. We begin by outlining the concept as formulated in Husserl’s Crisis. We then entertain Husserl’s critique by his most famous student, Martin Heidegger. We suggest a reformulation of intersubjectivity, along the lines of Heidegger’s mitdasein, accounts for subjectivity as (...)
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  26. Lebensweltliche Und Physikalische Zeit.Gregor Schiemann - 2015 - In G. Hartung (ed.), Mensch und Zeit. Springer. pp. 207-225.
    Zur Aufklärung der vielschichtigen Beziehungen zwischen Lebenswelt und Physik diskutiere ich die für die beiden Erfahrungsweisen jeweils typischen Konzeptualisierungen von Zeit. Nach einer Einleitung beginne ich mit der Analyse der subjektiven und objektiven lebensweltlichen Zeitformen. Anschließend erörtere ich im dritten Abschnitt das Verhältnis von lebensweltlichen und physikalischen Elementen der Weltzeit. Vier physikalische Zeitverständnisse stelle ich in ihrer Differenz zur lebensweltlichen Auffassung im vierten Abschnitt dar. Historisch hat sich die generelle Tendenz zur Vergrößerung dieser Differenz fortgesetzt, ohne dass schon Instanzen zur (...)
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  27. Persistenz der Lebenswelt? Das Verhältnis von Lebenswelt Und Wissenschaft in der Moderne.Gregor Schiemann - 2015 - In T. Müller (ed.), Abschied von der Lebenswelt? Alber. pp. 181-200.
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  28. Values in Contexts: An Ontological Theory.Barry Smith - 2015 - In G. John M. Abbarno (ed.), Inherent and Instrumental Values: Excursions in Value Inquiry. University Press of America. pp. 17-29.
    Values exist not in isolation, but in complex wholes. Values are what they are because of the complex wholes in which they are situated. To do justice to this thesis will require a holistic ontology, a theory according to which many types of entities exist only as inseparable parts or moments of wider contexts or environments. An ontological theory of environments -- with roots in Gestalt psychology and the ecological psychology of J. J. Gibson and Roger Barker, and which is (...)
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  29. A Critique of the Husserlian and Heideggerian Concepts of Earth: Toward a Transcendental Earth That Accords with the Experience of Life.Andrew Tyler Johnson - 2014 - Journal of the British Society for Phenomenology 45 (3):220-238.
    This paper presents an exposition and critical appraisal of the concepts of earth that appear almost simultaneously in essays by Husserl and Heidegger in the mid 1930s. I argue that while both of these earths are noteworthy insofar as they suggest, each in its own way, the isolation of a non-worldly dimension of disclosure, nevertheless, neither Husserl nor Heidegger succeeds in fully emancipating the earth from the logic of the world. In Husserl's case, the earth is implicated in a fourfold (...)
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  30. Die Relevanz Nichttechnischer Natur. Aristoteles‘ Natur-Technik-Differenz in der Moderne.Gregor Schiemann - 2014 - In Gerald Hartung & Thomas Kirchhoff (eds.), Welche Natur brauchen wir? Karl Alber Verlag.
    Im ersten Abschnitt skizziere ich die ursprüngliche aristotelische Unterscheidung von Natur und Technik. Auf die neuzeitliche Kritik an ihr, die sich anschließenden historischen Veränderungen ihrer gesamtgesellschaftlichen Anwendungsbedingungen sowie auf zukünftig mögliche Szenarien des Verhältnisses von Natur und Technik gehe ich im zweiten Abschnitt ein. In den nachfolgenden zwei Abschnitten fokussiere ich meine Ausführungen auf die Lebenswelt und diskutiere exemplarisch die Anwendung der Unterscheidung auf die äußere Wahrnehmung, die Leibwahrnehmung und die Reproduktionstechnologie. Es geht mir in diesen beiden Abschnitten weniger um (...)
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  31. One Cognitive Style Among Others. Towards a Phenomenology of the Lifeworld and of Other Experiences.Gregor Schiemann - 2014 - In D. Ginev (ed.), The Multidimensionality of Hermeneutic Phenomenology. Springer. pp. 31-48.
    In his pioneering sociological theory, which makes phenomenological concepts fruitful for the social sciences, Alfred Schütz has laid foundations for a characterization of an manifold of distinct domains of experience. My aim here is to further develop this pluralist theory of experience by buttressing and extending the elements of diversity that it includes, and by eliminating or minimizing lingering imbalances among the domains of experience. After a critical discussion of the criterion-catalogue Schütz develops for the purpose of characterizing different cognitive (...)
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  32. The Disastrous Lifeworld: A Phenomenological Consideration of Safety, Resilience, and Vulnerability.Tetsuya Kono - 2013 - Philosophy Study 3 (1).
    The lifeworld is, according to Husserl, the horizon of all our experiences, in the sense that it is the background environment of human being’s competences, practices, and attitudes. The lifeworld is the intersubjective, pre-given in the ontic sense, and immediately perceived world of everyday life. Although Husserl has distinguished the lifeworld from the objective world that natural science describes with mathematical methods, we cannot divide the world on the practical level into the perceived world of ordinary life and the scientific (...)
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  33. From the Natural Attitude to the Life-World.Dermot Moran - 2013 - In Lester Embree & Thomas Nenon (eds.), Husserl’s Ideen. Springer. pp. 105--124.
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  34. Husserl’s Philosophy of Science.Jarosław Rolewski - 2013 - Dialogue and Universalism 23 (2):145-160.
    The paper presents Husserl’s conception of the relation between science and the living world, i.e. the world of everyday experience and communication. In Husserl view, science, or, more precisely, its basic aprioric structure is founded on the primal, essential core of the living world from which it obtains its sense. Science modifies, idealizes, and mathematizes the primal aprioric Lebenswelt. Due to those operations scientific theories can represent empirical reality.
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  35. The Outside of Phenomenology: Jean-Luc Nancy on World and Sense.Patrick Roney - 2013 - South African Journal of Philosophy 32 (4):339-347.
    In this essay, I examine Jean-Luc Nancy’s notion of the sense of the world in relation to the phenomenological investigation of the life-world in Husserl and the worldhood of the world in Heidegger. My aim is to address the reasons why Nancy stresses the need for a different thinking that goes beyond the phenomenological gesture in order to approach the sense of the world. What is at stake in this other gesture is the overcoming of the way in which phenomenology (...)
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  36. Science and Life-World: Husserl, Schutz, Garfinkel. [REVIEW]Lucia Ruggerone - 2013 - Human Studies 36 (2):179-197.
    In this article I intend to explore the conception of science as it emerges from the work of Husserl, Schutz, and Garfinkel. By concentrating specifically on the issue of science, I attempt to show that Garfinkel’s views on the relationship between science and the everyday world are much closer to Husserl’s stance than to the Schutzian perspective. To this end, I explore Husserl’s notion of science especially as it emerges in the Crisis of European Sciences, where he describes the failure (...)
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  37. Maurice Merleau-Ponty and Lifeworldly Naturalism.Ted Toadvine - 2013 - In Lester Embree & Thomas Nenon (eds.), Husserl’s Ideen. Springer. pp. 365--380.
  38. Naive Fizyka: Esej w ontologii.Roberto Casati & Barry Smith - 2012 - Science Blog.
    W dziełach Arystotelesa, lub z medievals, jak również w pismach późniejszych zdroworozsądkowe filozofów, takich jak Thomas Reid czy GE Moore’a, możemy znaleźć rodzinę różnych prób uporania się ze strukturami rozsądku i wspólnego -sense świat, który jest nam dany w normalnym, doświadczenie pre-teoretycznym. Będziemy argumentować, co wynika, że ​​teoria takich struktur stanowi ważny i dotychczas niedoceniany związek między wczesnym psychologii Gestalt z jednej strony, oraz współczesnych osiągnięć w filozofii i sztucznej inteligencji badań na innych.
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  39. Husserl and Deleuze.Kyong-Seop Choi - 2012 - Idealistic Studies 42 (2-3):265-288.
    It strikes readers as dubious and pointless to compare Husserl and Deleuze straightforwardly on the level of philosophy or history of philosophy, for their thoughts seem to be wide apart or even opposed. Nevertheless, each of their thoughts draws a trajectory of development into one and the same kind of qualitative research, i.e., non-scientific, non-conceptual, fieldwork research trying to grasp the immediately pre-given picture of being. In this paper, I call such a qualitative research transcendental-phenomenological ‘regional studies.’ We might well (...)
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  40. Husserl and Deleuze: Edmund Husserl's and Gilles Deleuze's Contribution to Transcendental-Phenomenological "Regional Studies".Kyong-Seop Choi - 2012 - Idealistic Studies 42 (2-3):265-288.
    It strikes readers as dubious and pointless to compare Husserl and Deleuze straightforwardly on the level of philosophy or history of philosophy, for their thoughts seem to be wide apart or even opposed. Nevertheless, each of their thoughts draws a trajectory of development into one and the same kind of qualitative research, i.e., non-scientific, non-conceptual, fieldwork research trying to grasp the immediately pre-given picture of being. In this paper, I call such a qualitative research transcendental-phenomenological ‘regional studies.’ We might well (...)
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  41. Luft, S. . Subjectivity and Lifeworld in Transcendental Phenomenology. Evanston Il., Northwestern University Press, Xii + 450 Pp. Hardcover. $89.95. [REVIEW]Amedeo Giorgi - 2012 - Journal of Phenomenological Psychology 43 (1):131-135.
  42. Eine Mögliche Logische Begründung der Ethik. Phänomenologie der Prolegomena.Sara Pasetto - 2012 - HORIZON. Studies in Phenomenology 1:84-99.
    Why do I have to be ethical? That is the essential question of a logical foundation of ethics in the phenomenology of Edmund Husserl. This article proposes to see the basic motivation of an ethical reason in the relationship between the two fundamental poles, that is the «Lifeworld» («Lebenswelt») and the «I-subject» («Ich-Subjekt»). This connection will be considered to constitute ethics in this article. This kind of ethics as a «condition of possibility» is then an a-priori ontological necessity. The article (...)
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  43. Naturalness and Artificiality in Bioethics.Gregor Schiemann - 2012 - In S. Schleidgen (ed.), Human Nature and Self Design. Mentis.
    I emphasize the difference between bioethics and sciences that are relevant to bioethics on the one hand and the lifeworld on the other hand, to which problems of bioethics apply. The difference between types of experience in the scientific realm and in the lifeworld is reflected by the different definitions of nature they tend to favor. Against this background, I will claim that the object domains of the natural and the artificial are indeed better separated in the context of everyday (...)
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  44. O Retorno Ao Mundo da Vida: Merleau-Ponty, Leitor de Husserl.Claudinei Aparecido de Freitas da Silva - 2012 - Revista Filosófica de Coimbra 21 (41):11-31.
  45. Human Culture and The One Structure: On Luft’s Reading of the Late Husserl.Andrea Staiti - 2012 - Comparative and Continental Philosophy 4 (2):317 - 330.
    This article presents and discusses Sebastian Luft’s recent interpretation of Husserl’s late phenomenology. Luft argues that Husserl envisioned a hermeneutic phenomenology of the cultural world, thereby articulating a project that can be considered complementary with Cassirer’s philosophy of symbolic forms. Three of Luft’s claims, in particular, are assessed and criticized: the Cartesian Husserl and the life-world Husserl pursue two separate agendas; Husserl’s genetic phenomenology is fundamentally compatible with Paul Natorp’s project of a reconstructive psychology; Husserl’s late work is oriented towards (...)
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  46. Die Dimension der Kulturphilosophie in der Phänomenologie von Edmund Husserl.Jun Wang - 2012 - Prolegomena 11 (1):35-54.
    Die Dimension der Kulturphilosophie wird in der Phänomenologie Husserls in drei Stufen unterteilt: Die erste Stufe besteht aus der Phänomenologie der “Lebenswelt” sowie der kritischen Reflexion der naturwissenschaftlichen Kultur in Europa, die unser Leben bis in die Gegenwart hinein beherrscht. Die Phänomenologie der Lebenswelt, die Husserl auch “philosophische Kultur” nennt, wird vornehmlich als Therapie gegen die Krise der europäischen Wissenschaften entwickelt, welche die Form einer technisch-wissenschaftlich geprägten Zivilisation verabsolutiert und zur V ergessenheit des lebensweltlichen und sinnlichen Ursprungs geführt haben. Die (...)
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  47. The Place of Home.Janet Donahoe - 2011 - Environmental Philosophy 8 (1):25-40.
    In this paper, I address the normative power of place, specifically the place of home, on our embodied constitution. I explore the Husserlian notion of homeworld and its counterpoint, alienworld, to address the reasons why place would have a normative power and to what extent that normativity can be drawn into question through encounters with the alienworld. I address this with a focus upon the interconnection between place and body. Finally, I briefly think through theramifications of this priority of the (...)
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  48. Fundierung und Motivation. Zu Husserls Auslegung der Alltagsgegenstände im Lichte der Heidegger’schen Kritik.Christian Ferencz-Flatz - 2011 - Phänomenologische Forschungen:111-131.
  49. The Importance of Securing the Psychologically Impalpable: The Vicissitudes of the Perception of Expressiveness.Amedeo Giorgi - 2011 - Journal of Phenomenological Psychology 42 (1):26-45.
    Historically, when psychology broke away from a philosophical mode of scholarship it strove to become a natural science. This meant that it largely imitated the concepts and practices of the natural sciences which included the use of abstract terms to designate many of its phenomena with the consequence that psychology is often more abstract and generic than it ought to be. Husserl has emphasized the role of the life-world as the ultimate basis of all knowledge and a serious consideration of (...)
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  50. Intersubjectivity in Life World of Husserl's Phenomenology.Fahad Hayavi - 2011 - Philosophical Investigations: Islamic Azad University, Science andResearch Branch 7 (19):103-135.
    Transcendental Ego is the principle of principles that philosophization of great philosophers such as Husserl has been based upon it. Husserl, too, as a follower of Descartes meditations and philosophy with attemption in intentionality of transcendental ego accepts it as the base of principles of philosophization and declares himself as a New Cartesian. In this study, the author develops an original reading of the Cartesian Meditation. This text, far from giving rise to a “Transcendental solipsism”, leads to a constitution of (...)
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