About this topic
Summary The topic of intersubjectivity, or other-awareness, is interesting in several respects: we want to know what it takes to experience the other as the other, and how the experience of the other may be needed for the development of self-awareness and to experience the objective world. For Husserl, a kind of proto-alterity is arguably there even at the level of pre-egological flow of time-consciousness, before I and the other have emerged as individual persons, accounting for the possibility of such higher forms of intersubjective experience. My experience of the other as a subject, rather than a mere object, is based on the empathy that I feel for the other, as part of experiencing of the other in terms of his/her embodiment. The experience of the other is, in turn, instrumental in shaping aspects of my self-awareness, as I begin to experience myself as an other for an other. This account of my experience of another person, is also applicable to “encounters” between different cultures, and to intercultural understanding. The constitution of material things also involves intersubjectivity: the thing that I see is necessarily experienced as being such that it would look a certain way to other perceivers.
Key works Contrary to the traditional reading of Husserl’s Fifth Cartesian Meditation, Carr 1973 argues that Husserl addresses the problem of how, not whether, the Other exists for the subject. Rather than positing the alter ego “outside” one’s experience, Husserl brings the alter ego into the sphere of one’s necessarily intersubjective experience of objects in the world. Gurwitsch 1979 argues that, pace Husserl, the Other does not need to be accessed by analogical reasoning based on bodily presence, but can be experienced as part of a shared meaningful context. Hutcheson 1979 reasons that the Husserlian project does not allow for a distinction between a solipsistic and an intersubjective phenomenology. The idea of an “other transcendental rational subject” is always presupposed, and there cannot be a solipsistic level or stage. Hutcheson 1982 asks, “Is Husserl’s fifth meditation an acceptable prelude to his analysis of phenomenology itself?” and answers this question in the negative, criticizing Husserl’s arguments. According to Mensch 1988, Husserl is able to make sense of the independent existence of one’s fellow subjects, viz., by appealing to a “primal subjectivity”, conceived as pre-individual ground, “neither one nor many”, of the relations between the individual and other subjects. Römpp 1991 offers detailed discussions of Husserl’s views of intersubjectivity, and develops a conception of transcendental idealist philosophy, on the basis of the Husserlian conception of intersubjectivity. Thompson 2001 accepts key aspects of Husserl’s account of intersubjectivity, while arguing that empathy is in various respects an important topic for an interdisciplinary study of consciousness. Responding to a “linguistic-pragmatic critique”, according to which Husserl’s phenomenology is unacceptably solipsistic, Zahavi 2001 defends the idea of a phenomenology of intersubjectivity. Abiding by the methodological constraints of Husserlian phenomenology, Chelstrom 2012 contends that there is reason to accept the ideas of collective intentionality and the plural subject.

Introductions Mensch 1988, Ch. 1, Moran 2005, Ch. 7, Woodruff Smith 2006, Ch. 5, or Zahavi 2003, Ch. 3
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  1. added 2020-03-28
    Husserl on Other Minds.Philip J. Walsh - forthcoming - In Hanne Jacobs (ed.), The Husserlian Mind. New York: Routledge.
    Husserlian phenomenology, as the study of conscious experience, has often been accused of solipsism. Husserl’s method, it is argued, does not have the resources to provide an account of consciousness of other minds. This chapter will address this issue by providing a brief overview of the multiple angles from which Husserl approached the theme of intersubjectivity, with specific focus on the details of his account of the concrete interpersonal encounter – “empathy.” Husserl understood empathy as a direct, quasi-perceptual form of (...)
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  2. added 2019-06-06
    Immanence, Self-Experience, and Transcendence in Edmund Husserl, Edith Stein, and Karl Jaspers.Dermot Moran - 2008 - American Catholic Philosophical Quarterly 82 (2):265-291.
    Phenomenology, understood as a philosophy of immanence, has had an ambiguous, uneasy relationship with transcendence, with the wholly other, with the numinous. If phenomenology restricts its evidence to givenness and to what has phenomenality, what becomes of that which is withheld or cannot in principle come to givenness? In this paper I examine attempts to acknowledge the transcendent in the writings of two phenomenologists, Edmund Husserl and Edith Stein, and also consider the influence of the existentialist Karl Jaspers, who made (...)
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  3. added 2019-06-06
    Sartre's Other and The Field of Consciousness: A ‘Husserlian’ Reading.Richard E. Aquila - 1998 - European Journal of Philosophy 6 (3):253-276.
  4. added 2019-06-06
    Die Monade in Husserls Phänomenologie der Intersubjektivität.Klaus Erich Kaehler - 1995 - Tijdschrift Voor Filosofie 57 (4):692.
    Husserl's transcendental phenomenology is not a mere egology, but gets its concrete accomplishment only as a phenomenology of 'transcendental intersubjectivity'. However, the subjective centers of any transcendentality and thus of every constitution — even of intersubjectivity itself — have to be such unities as Leibniz' 'monads', that is, individually concrete subjects producing all their representations of one another completely out of themselves, respectively. Thus the problem arises, how the genuine transcendental status of each monadic subject in all its constitutive achievements (...)
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  5. added 2019-06-06
    The Other: Studies in the Social Ontology of Husserl, Heidegger, Sartre, and Buber. [REVIEW]Richard Rojcewicz - 1989 - Journal of Phenomenological Psychology 20 (1):89-91.
  6. added 2019-03-16
    Empathy as the Opposite of Egocentrism: Why the Simulation Theory and the Direct Perception Theory of Empathy Fail.Robert Blanchet - forthcoming - Topoi:1-9.
    This paper presents a new, third-personal account of empathy that characterizes empathy as being sensitive to others’ concerns as opposed to remaining stuck in one’s egocentric perspective on the world. The paper also demonstrates why this account is preferable to its two main rivals, namely the simulation theory of empathy, and the direct perception theory of empathy.
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  7. added 2019-03-14
    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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  8. added 2019-02-20
    Ethics in Husserl's Phenomenology.Haasan Fathzadeh - 2013 - Journal of Philosophical Investigations at University of Tabriz 7 (13):147-171.
    Starting with the ego's consciousness and emphasizing on staying at this realm, Husserl is accused of ignoring the absolute alterity of the other and reducing it to the presence of consciousness. By reducing the other he misses ethics and so embeds the violence at the heart of phenomenological discourse. Here we discuss on this criticism and then we try to defend Husserl against it. By putting phenomenology in its eidetic realm, we will try to answer these criticisms.
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  9. added 2019-01-31
    Ravalli, Paolo: Husserls Phänomenologie der Intersubjektivität in den Göttinger Jahren. Eine kritisch-historische Darstellung, Edition Zeno. Utrecht: The Leiden-Utrecht Research Institute of Philosophy 2003 , ISBN 90-393-3267-3. [REVIEW]Alice Pugliese - 2005 - Husserl Studies 21 (1):65-70.
  10. added 2018-06-23
    Doing Unto Others: A Phenomenological Search for the Ground of Ethics.Richard Oxenberg - manuscript
    Can we find a phenomenological basis for the ethical 'ought'? This essay addresses this question through a reflection on Husserl's fifth Meditation. In the fifth Meditation Husserl endeavors to show the manner in which I constitute the other through an associative pairing of the other with my own subjectivity. This essay argues that this same associative pairing forces me to acknowledge the other as a person of intrinsic worth insofar as I recognize myself as one. Having acknowledged the intrinsic worth (...)
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  11. added 2018-02-04
    “Seeing-in” and Twofold Empathic Intentionality: A Husserlian Account.Zhida Luo - 2018 - Continental Philosophy Review 51 (3):301-321.
    In recent years, the phenomenological approach to empathy becomes increasingly influential in explaining social perception of other people. Yet, it leaves untouched a related and pivotal question concerning the unique and irreducible intentionality of empathy that constitutes the peculiarity of social perception. In this article, I focus on this problem by drawing upon Husserl’s theory of image-consciousness, and I suggest that empathy is characterized by a “seeing-in” structure. I develop two theses so as to further explicate the seeing-in structure in (...)
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  12. added 2018-02-04
    Eine Genetische Analyse des Zugangs Zum Anderen/ A Genetic Analysis of the Access to the Other.Dieter Lohmar - 2017 - Gestalt Theory 39 (2-3):129-154.
    I start with an immanent critique of Husserls 5th Cartesian Meditation that reveals the weakness of the constitutional Analysis in this text, especially in the view of genetic phenomenology. First I argue for a methodically differentiation in concern to different privileged parts of our lived body. Hands and feet seems to be much more suitable for analogical apperception than facial expressions, because we do not know so much about our own mimics. My special interest is a specific genetic phenomenological analysis (...)
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  13. added 2018-02-04
    On the Intuitiveness of Empathy in Husserl.Christian Ferencz-Flatz - 2014 - Tijdschrift Voor Filosofie 76 (1):87-118.
    The paper discusses Husserl’s conception of empathy by contrasting it to the classical interpretation of empathy as a phantasy transposition. I start by sketching out a brief historical overview of the classical conception of empathy, which Husserl encountered through its formulation in the work of Theodor Lipps. Following Husserl’s often employed analogy between empathy and memory, I try to work out the distinction between intuitive and non-intuitive empathy. Through this distinction, I will show that, in his later notations, Husserl was (...)
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  14. added 2018-02-04
    Self-Consciousness and Otherness: Hegel and Husserl.Saulius Geniušas - 2011 - Santalka: Filosofija, Komunikacija 16 (3).
    Countless differences between Hegel and Husserl notwithstanding, there is a common element in both of their accounts of the genesis of otherness. According to both, only if one delves into the interiority of self-consciousness, can one account for the rudimentary appearance of the Other. Following the Hegelian and Husserlian variants of such a strategy, this paper argues that: at the primitive levels of self-consciousness, subjectivity is intersubjective through and through; an irreducible distance separates the Other from the self, due to (...)
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  15. added 2017-09-16
    Time, Reduction, and Intentionality.Luis Niel - 2016 - Quaestiones Disputatae 7 (1):74-88.
    Based on some reflections found on Husserl’s C-manuscripts, the article focuses on the methodical path toward the disclosure of what I call the “primal-intentional-tension” —namely, the differential relation between the I and the Not-I, at the most fundamental level of the constitution of time. In order to reach this essential structure of experience, I address the method of the reduction and its radicalization. I argue: first, that intentionality is for Husserl not only act-intentionality, since there are also other intentional modes, (...)
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  16. added 2017-04-21
    Intersubjectivity (Discourse, Dialogue, Interpersonal, Norms).de Balbian Ulrich - 2017 - Oxford: Academic Publishers.
    In this volume, volume 6, I will deal with insight and understanding, meaning and communication and intersubjectivity. (In an appendix I will include a number of –isms, cognitive biases and fallacies that might interfere in, with and distort these things.) The latter is pre-supposed by, present, necessary and operating in all four of these notions when they are employed as verbs. I hope and intend to employ these words and explore them without the need for ghost-in-the-machine like mysterious, mystical and (...)
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  17. added 2017-04-21
    Geistiger Verkehr et für wer immer Geltung: figures de l’intersubjectivité dans les Recherches logiques de Edmund Husserl.Bertrand Bouckaert - 1997 - Études Phénoménologiques 13 (25):77-104.
  18. added 2017-03-18
    Edmund Husserl’de ‘Başkasının Beni’ Sorunu ve İntersubjektivite Kavramı.Kurtul Gülenç - 2014 - Kilikya Felsefe Dergisi / Cilicia Journal of Philosophy 1 (1):19-40.
    İnsan, kendi özvarlığını ancak toplumda gerçekleştirebilmektedir, bundan dolayı bütün gerçekliğini ancak başkalarıyla birlikte kazanan bir canlı varlıktır. Bu öz-nitelik birçok tartışmayı beraberinde getirmektedir. Tartışma konuları arasında en önemli problemlerden biri bir arada yaşama problemidir. Bu problemin felsefi açıdan soruşturulabilmesinin yollarından başlıca olanı başkasının ben’i meselesini ele almaktır. ‘Başkası’ sorunu temelde modern felsefe ile yükselen bir bilgi sorunudur. Bu sorun özellikle ‘başka zihinler’ ya da ‘başkasının beni’ sorunu olarak belirir: ‘Başkasının beni’ni nasıl bilebiliriz? Bu çerçevede yazının amacı, felsefi açıdan insanlar arası (...)
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  19. added 2017-03-13
    Die praktische Erfahrung des Anderen und die Funktion der Vergemeinschaftung bei Fichte und Husserl.Hans Georg von Manz - 2012 - Fichte-Studien 37:175-192.
  20. added 2017-03-13
    The Husserlian Theory of Intersubjectivity as Alterology. Emergent Theories and Wisdom Traditions in the Light of Genetic Phenomenology.N. Depraz - 2007 - Filozofia 62:403-412.
    In this paper, I have twofold aim: First I wish to show to what extent the Husserlian Theory of Intersubjectivity can be relevant for contemporary empirical research and for ancestral wisdom traditions, both in their experiences and in their conceptual tools; and secondly I intended to rely on some empirical results and experiential mystical/practical reports in order to bring about some more refined phenomenological descriptions first provided by Husserl. The first aim will be the main concern here, while the second (...)
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  21. added 2017-03-13
    Julia V. Iribarne, La Intersubjetividad En Husserl. Bosquejo de Una Teoría, T. I, T. II, Husserls Theorie der Intersubjektivität. [REVIEW]Author unknown - 1998 - Revue Philosophique de la France Et de l'Etranger 188 (4):510-511.
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  22. added 2017-03-10
    The Phenomenon of Ego-Splitting in Husserl’s Phenomenology of Pure Phantasy.Marco Cavallaro - 2017 - Journal of the British Society for Phenomenology 48 (2):162-177.
    Husserl’s phenomenology of imagination embraces a cluster of different theories and approaches regarding the multi-faced phenomenon of imaginative experience. In this paper I consider one aspect that seems to be crucial to the understanding of a particular form of imagination that Husserl names pure phantasy. I argue that the phenomenon of Ego-splitting discloses the best way to elucidate the peculiarity of pure phantasy with respect to other forms of representative acts and to any simple form of act modification. First, I (...)
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  23. added 2017-02-28
    The Interactive Now: A Second-Person Approach to Time-Consciousness.Stephen Langfur - 2016 - Journal of Phenomenological Psychology 47 (2):156-182.
    Husserl offers insight into the constituting of the self-aware ego through time-consciousness. Yet his account does not satisfactorily explain how this ego can experience itself as presently acting. Furthermore, although he acknowledges that the Now is not a knife-edge present, he does not show what determines its duration. These shortfalls and others are overcome through a change of starting point. Citing empirical evidence, I take it as a basic given that when a caregiver frontally engages an infant of two months (...)
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  24. added 2017-02-27
    Understanding the Representational Mind: A Prerequisite for Intersubjectivity Proper.Iso Kern & Eduard Marbach - 2001 - Journal of Consciousness Studies 8 (5-7):69-82.
    This paper argues that, from the perspective of phenomenological philosophy, the study of intersubjectivity is closely tied to questions of the representational mind. It focuses on developmental studies of children's understanding of the human mind, setting out some of the main findings and theoretical explanations. It then takes up Husserl's idea of looking at persons in the 'personal attitude'. Understanding motivational connections among a person's subjective experiences is an essential feature of this attitude. Proposing a unified theoretical interpretation of children's (...)
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  25. added 2016-12-08
    Problem samouchwytności ciała – Husserl i Sartre.Katarzyna Gurczyńska-Sady - 2009 - Diametros 21:14-29.
    The topic of the article is the way in which a human being can grasp its own body. The confrontation between Husserl's and Sartre's philosophy about meeting Another is my way of showing the radical change in our understanding of the problem of how we know our own body. According to Husserl both our psyche and body are given to us immediately. The body of Another is given to us by means of our own body. The psyche of Another is (...)
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  26. added 2016-10-27
    Explicating the Key Notions of Copresence and Verification in Relation to Husserl’s Use of the Term Direct to Describe Empathy.Heath Williams - 2017 - Human Studies 40 (2):157-174.
    Zahavi and Gallagher’s contemporary direct perception model of intersubjectivity has its roots in the phenomenological project of Edmund Husserl. Some authors :731–748, 2010; Krueger in Phenomenol Cogn Sci 11:149–173, 2012; Bohl and Gangopadhyay in Philos Explor 17:203–222, 2014) have utilised, and criticised, Husserl’s model of direct empathic perception. This essay seeks to correct certain misunderstandings of Husserl notion of direct empathic perception and thus, by proxy, clarify the contemporary direct perception model, through an exegesis of Husserlian texts. In the first (...)
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  27. added 2016-10-22
    Motivating Empathy: The Problem of Bodily Similarity in Husserl’s Theory of Empathy.Zhida Luo - 2017 - Husserl Studies 33 (1):45-61.
    Husserl’s theory of empathy plays a crucial role in his transcendental phenomenology and has ever since been critically examined. Among various critiques leveled at Husserl, the issue of bodily similarity between oneself and the other lies at the core, not only because Husserl conceives of it as the motivating factor of empathy but also because his account of it has been taken to be problematic. In this article, I review a main interpretation of the issue of bodily similarity in Husserl, (...)
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  28. added 2016-03-07
    Introduction: Intersubjectivity and Empathy.Rasmus Thybo Jensen & Dermot Moran - 2012 - Phenomenology and the Cognitive Sciences 11 (2):125-133.
  29. added 2015-10-29
    Empathy and the Melodic Unity of the Other.Joona Taipale - 2015 - Human Studies 38 (4):463-479.
    Current discussions on social cognition, empathy, and interpersonal understanding are largely built on the question of how we recognize and access particular mental states of others. Mental states have been treated as temporally individuated, momentary or temporally narrow unities that can be grasped at one go. Drawing on the phenomenological tradition—on Stein and Husserl in particular—I will problematize this approach, and argue that the other’s experiential states can appear meaningful to us only they are viewed in connection with further, non-simultaneous (...)
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  30. added 2015-08-16
    El solipsismo y las relaciones de intersubjetividad: Análisis fenomenológico de la experiencia del Otro.Pedro Juan Aristizábal Hoyos - 2012 - San Pablo: Universidad Tecnológica de Pereira.
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  31. added 2015-08-16
    Why is the Fifth Cartesian Meditation Necessary?Kathleen Haney - 1997 - Southwest Philosophy Review 13 (1):197-204.
  32. added 2015-08-16
    Intersubjectivity Revisited: Phenomenology and the Other.Kathleen M. Haney - 1994 - Ohio University Press.
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  33. added 2015-08-16
    Réflexions sur la cinquième Méditation cartésienne de Husserl.Michel Henry - 1989 - In Samuel IJsseling (ed.), Husserl-Ausgabe Und Husserl-Forschung. pp. 107-123.
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  34. added 2015-08-16
    The Primacy of Intersubjectivity.Peter Hutcheson - 1982 - Modern Schoolman 59 (4):281-287.
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  35. added 2015-08-16
    Husserl's Fifth Meditation.Peter Hutcheson - 1982 - Man and World 15 (3):265-284.
  36. added 2015-08-16
    The I and the Other: A Reformulation of Husserl's 5th Cartesian Meditation.Robert Michael Harlan - 1978 - Dissertation, New School for Social Research
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  37. added 2015-08-15
    On Husserl’s Early Logic of Intersubjectivity.Dino Galetti - unknown
    Our article seeks to demonstrate that Husserl’s approach to intersubjectivity in his First Investigation of 1901/1913 was rigorous rather than rash. To do so, it applies a combination of intentionality and whole-part logic that has been overlooked in Husserl study. It therefore starts from Husserl’s Prolegomena of 1901 to follow his normative phenomenology until it excludes knowledge of another’s consciousness, then unpacks how he does so by his “proofs” in his 1913 Third Investigation, to apply those results to his First (...)
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  38. added 2015-06-11
    Beyond Cartesianism: Body-Perception and the Immediacy of Empathy.Joona Taipale - 2015 - Continental Philosophy Review 48 (2):161-178.
    The current debates dealing with empathy, social cognition, and the problem of other minds widely accept the assumption that, whereas we can directly perceive the other’s body, certain additional mental operations are needed in order to access the contents of the other’s mind. Body-perception has, in other words, been understood as something that merely mediates our experience of other minds and requires no philosophical analysis in itself. The available accounts have accordingly seen their main task as pinpointing the operations and (...)
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  39. added 2015-04-17
    Intersubjectivity in Husserl’s Work.Alexander Schnell - 2010 - Meta 2 (1):9-32.
    In this study, the author develops an original reading of the Fifth Cartesian Meditation. This text, far from giving rise to a “transcendental solipsism”, as classical commentators claim, leads to a constitution of intersubjectivity on various levels . In its center, a “phenomenological construction” operates, i.e. a methodological piece that masters the genetic approach of intersubjectivity. Closely following the “almost mathematical” rigour of this crucial text of Husserl’s phenomenology, the author equally tackles the issue of the constitution of the experience (...)
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  40. added 2015-04-17
    Los dilemas del análisis de la intersubjetividad en las Cartesianische Meditationem de Edmund Husserl.Gustavo Leyva - 1999 - Franciscanum 41 (122-123):67-86.
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  41. added 2015-04-17
    Die Aporien der Intersubjektivität. Eine Auseinandersetzung mit Edmund Husserls Intersubjektivitätstheorie.Richard Kozlowski - 1993 - Tijdschrift Voor Filosofie 55 (4):736-737.
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  42. added 2015-04-17
    Das Problem der transzendentalen Intersubjektivität bei Husserl.Alfred Schutz - 1957 - Philosophische Rundschau 5 (2):81.
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  43. added 2015-02-20
    The Other Subject of Husserl: A Troubled Double.Brian Seitz - 2014 - Epoché: A Journal for the History of Philosophy 18 (2):453-471.
    Husserl’s “Fifth Meditation” is an effort to establish intersubjectivity, the necessary passage to the Objective world. Two conflicting tendencies govern Husserl’s discourse here: 1) a privileged desire to maintain the primacy of the monadic Ego, which is 2) the origin of a desire to recognize the other and thus to secure intersubjectivity. By focusing on the conflict between these tendencies and on his abrupt introduction of the body into the text in an attempt to resolve them, I try to show (...)
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  44. added 2015-02-15
    From Husserl to Levinas: The Role of Hyletic Data, Affection, Sensation and the Other in Temporality.Irina Poleshchuk - 2009 - Problemos 76:112-133.
    This article discloses the question of the pre-giveness of the other and alterity by analyzing and comparing the temporality of consciousness and the role of affection and sensation in Husserl and Levinas. I argue that within the intentional flow of consciousness one can find non-intentional structures, i.e. affection and hyletic data which mark a passivity of consciousness, break intentional act and welcome the other. While discussing the temporal structure of consciousness the special attention is given to the discussion of pra-impression.Keywords: (...)
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  45. added 2014-12-19
    The Animal and the Infant: From Embodiment and Empathy to Generativity.Sara Heinämaa - 2014 - In Sara Heinämaa, Mirja Hartimo & Timo Miettinen (eds.), Phenomenology and the Transcendental. Routledge. pp. 129-146.
  46. added 2014-12-19
    “An Equivocal Couple Overwhelmed by Life”: A Phenomenological Analysis of Pregnancy.Sara Heinämaa - 2014 - philoSOPHIA: A Journal of Continental Feminism 4 (1):12-49.
  47. added 2014-09-23
    Peter R. Costello: Layers in Husserl’s Phenomenology. On Meaning and Intersubjectivity: University of Toronto Press, Toronto, 2012, 240 Pp., US-$60 , ISBN 9781442644625. [REVIEW]Joona Taipale - 2015 - Husserl Studies 31 (2):169-173.
    Around the 1920s, Husserl increasingly began to integrate temporality into his phenomenological analyses. As a consequence, many topics that he had thus far considered in terms of a static structure were re-introduced as involving inner dialectics, a multi-layered depth-dimension to be unveiled by further studies. Establishing a novel, genetic-phenomenological approach motivated certain important shifts of focus in his account of subjectivity and intersubjectivity. For one, whereas Husserl had earlier discussed the experiencing subject as a self-identical pole, introducing temporality into the (...)
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  48. added 2014-04-02
    Primary Intersubjectivity: Empathy, Affective Reversibility, 'Self-Affection' and the Primordial 'We'.Anya Daly - 2014 - Topoi 33 (1):227-241.
    The arguments advanced in this paper are the following. Firstly, that just as Trevarthen’s three subjective/intersubjective levels, primary, secondary, and tertiary, mapped out different modes of access, so too response is similarly structured, from direct primordial responsiveness, to that informed by shared pragmatic concerns and narrative contexts, to that which demands the distantiation afforded by representation. Secondly, I propose that empathy is an essential mode of intentionality, integral to the primary level of subjectivity/intersubjectivity, which is crucial to our survival as (...)
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  49. added 2014-04-02
    Tra corporeità, spazialità e immaginazione: forme dell'empatia in Husserl.Daniela Baniera - 2013 - Dissertation, University of Padua
    Between corporeality, space and imagination: forms of empathy in Husserl.The research is focused on the husserlian empathy, meant as a central moment in the constitution of the phenomenological subjectivity, as a genetic path, where the husserlian subject reveals itself as a being structurally bound with the others, from the Leib's level to the Geist's one. In particular, starting from the analysis of the Texts of HUA XIII-XIV-XV Zur Phänomenologie der Intersubjektivität, the unpublished manuscripts on intersubjectivity (E groups) and, of course, (...)
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  50. added 2014-04-02
    Husserl’s Theory of Intersubjectivity.Susi Ferrarello - 2012 - Cultura 9 (2):163-174.
    I am looking at a bird flying above my head and I barely see it; in the meantime I am talking to a friend of mine about my job. All these things: the bird, my friend, my job, even the ground beneath my feet, are outside of me. Yet, while I am living these objects, they are here, in my head. How can one explain this relationship,where something that is completely different from my being becomes a part of me? If (...)
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