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. 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. Empathy as the Opposite of Egocentrism: Why the Simulation Theory and the Direct Perception Theory of Empathy Fail.Robert Blanchet - 2020 - Topoi 39 (4):751-759.
    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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  3. 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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  4. The Pairing Account of Infant Direct Social Perception.S. Vincini - 2019 - Journal of Consciousness Studies 27 (1-2):173-205.
    This paper evaluates Husserl’s and Merleau-Ponty’s phenomenological notion of pairing in light of a representative variety of findings and views in contemporary developmental psychology. This notion belongs to the direct social perception framework, which suggests that the fundamental access to other minds is intuitive, or perceptual. Pairing entails that the perception of other minds relies merely on first-person embodied experience and domain-general processes. For this reason, pairing is opposed to cognitive nativist views that assume specialized mechanisms for low-level mental state (...)
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  5. “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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  6. 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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  7. 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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  8. 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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  9. 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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  10. 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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  11. 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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  12. 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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  13. 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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  14. 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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  15. 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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  16. 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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  17. 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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  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. “An Equivocal Couple Overwhelmed by Life”: A Phenomenological Analysis of Pregnancy.Sara Heinämaa - 2014 - philoSOPHIA: A Journal of Continental Feminism 4 (1):12-49.
  20. 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.
  21. 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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  22. 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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  23. Einfühlung und das Verstehen einer Person.Christian Beyer - 2013 - In Stefania Centrone (ed.), Versuche über Husserl. Meiner.
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  24. A Priori Intersubjectivity and Empathy.Celia Cabrera - 2013 - Ideas Y Valores 62 (152):71-93.
    RESUMEN Considerando que los estudios sobre la intersubjetividad en Husserl deben ir más allá del camino cartesiano, D. Zahavi propone ir "más allá de la empatía" y profundizar en el concepto husserliano de "constitución". Para demostrar que la dimensión intersubjetiva no depende del encuentro con otro sujeto, sino que pertenece a priori a la subjetividad, este autor esclarece la dependencia de la intencionalidad de horizonte respecto de la intersubjetividad trascendental. Se analiza en qué sentido es posible establecer esta dependencia y (...)
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  25. 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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  26. Layers in Husserl's Phenomenology. On Meaning and Intersubjectivity. Costello Peter R. [REVIEW]Rachel Robinson - 2013 - Dialogue 52 (2):409-411.
  27. Husserl’s Concept of Motivation: The Logical Investigations and Beyond.Philip J. Walsh - 2013 - History of Philosophy & Logical Analysis 16 (1):70-83.
    Husserl introduces a phenomenological concept called “motivation” early in the First Investigation of his magnum opus, the Logical Investigations. The importance of this concept has been overlooked since Husserl passes over it rather quickly on his way to an analysis of the meaningful nature of expression. I argue, however, that motivation is essential to Husserl’s overall project, even if it is not essen- tial for defining expression in the First Investigation. For Husserl, motivation is a relation between mental acts whereby (...)
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  28. 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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  29. Social Phenomenology: Husserl, Intersubjectivity, and Collective Intentionality.Eric S. Chelstrom - 2012 - Lexington Books.
    Social Phenomenology offers an account of collective intentionality informed by the tradition of Husserlian phenomenology.
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  30. Empathy and Second-Person Methodology.Natalie Depraz - 2012 - Continental Philosophy Review 45 (3):447-459.
    How the phenomenology of empathy in Husserl and beyond and the second-person approach of cognition are able to mutually enrich and constrain each other? Whereas the intersubjective empathy is limited to face-to-face inter-individual relational experiences or, when socially embedded, results a non-individualized understanding of others in general, the second person approach of cognition opens the way for a plural relational yet individualized understanding of the other. I would like to show in this paper how the integration of both phenomenological and (...)
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  31. 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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  32. Introduction: Intersubjectivity and Empathy.Rasmus Thybo Jensen & Dermot Moran - 2012 - Phenomenology and the Cognitive Sciences 11 (2):125-133.
  33. Das Ich und der Andere. Intersubjektivität in der Philosophie Johann Gottlieb Fichtes und in der Phänomenologie Edmund Husserls.Jakub Kloc-Konkołowic - 2012 - Fichte-Studien 37:163-174.
  34. Die praktische Erfahrung des Anderen und die Funktion der Vergemeinschaftung bei Fichte und Husserl.Hans Georg von Manz - 2012 - Fichte-Studien 37:175-192.
  35. Die praktische Erfahrung des Anderen und die Funktion der Vergemeinschaftung bei Fichte und Husserl.Hans Georg von Manz - 2012 - Fichte-Studien 37:175-192.
  36. 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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  37. Can Transcendental Intersubjectivity Be Naturalised?Joel Smith - 2011 - Phenomenology and the Cognitive Sciences 10 (1):91-111.
    I discuss Husserl’s account of intersubjectivity in the fifth Cartesian Meditation. I focus on the problem of perceived similarity. I argue that recent work in developmental psychology and neuroscience, concerning intermodal representation and the mirror neuron system, fails to constitute a naturalistic solution to the problem. This can be seen via a comparison between the Husserlian project on the one hand and Molyneux’s Question on the other.
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  38. Against Cartesian Mistrust: Cavell, Husserl and the Other Mind Sceptic.Lilian Alweiss - 2010 - Ratio 23 (3):241-259.
    This paper asks whether we should still be haunted by scepticism about other minds. It draws on the writings of Cavell and Husserl to show that there is some truth in the Cartesian premise that has given rise to scepticism about other minds, namely, that our self-awareness is of a fundamentally different type from our awareness of objects and other subjects. While this leads Cavell to argue that there is a truth to scepticism, it proves the opposite to Husserl, viz. (...)
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  39. Somatic Apprehension and Imaginative Abstraction: Cairns’s Criticisms of Schutz’s Criticisms of Husserl’s Fifth Meditation.Michael Barber - 2010 - Human Studies 33 (1):1-21.
    Dorion Cairns correctly interprets the preconstituted stratum of Edmund Husserl’s Fifth Cartesian Meditation to be the primordial ego and not the social world, as was thought by Alfred Schutz, who considered Husserl to be insufficiently attentive to the social world’s hold upon us. Following Cairns’s interpretation, which involves recovering and reconstructing strata that may never exist independently, one better understands how the transfer of sense animate organism involves automatic association, or somatic apprehension. This sense-transfer extends to any animate organism, not (...)
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  40. Intersubjectivity in Husserl’s Work.Alexander Schnell - 2010 - Meta: Research in Hermeneutics, Phenomenology, and Practical Philosophy 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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  41. Seeing Other People.Joel Smith - 2010 - Philosophy and Phenomenological Research 81 (3):731-748.
    I present a perceptual account of other minds that combines a Husserlian insight about perceptual experience with a functionalist account of mental properties.
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  42. 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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  43. Empathy and Otherness.Kathleen Haney - 2009 - Journal of Philosophy: A Cross-Disciplinary Inquiry 4 (8):11-19.
    This reflection on the phenomenological analysis of empathy according to Edmund Husserl and Edith Stein suggests a basic structure for getting to know and retain other consciousness within a single unitary sphere of consciousness. Empathy provides the access to an other that does not absorb the other’s stream of consciousness. Rather, empathy is the possibility for the intersubjective intention of a shared world of space and time. Unless the I inculcates other consciousness within itself, the I cannot recognize itself as (...)
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  44. Husserl’s Phenomenology: Knowledge, Objectivity and Others.James N. McGuirk - 2009 - International Journal of Philosophical Studies 17 (2):349-355.
  45. 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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  46. Die Erfahrung des Anderen. Phänomenologie, Behaviorismus und Spiegelneuronen.Vincenzo Costa - 2008 - Husserl Studies 24 (3):231-241.
    The recent discovery of a mirror neuron system sets a challenge for a philosophy of experience such as phenomenology, because in humans and monkeys the mirror system seems to transform seen actions into an inner representation of these actions. This paper tries to outline the guidelines of a transcendental-phenomenological analysis of alterity, different from empirical research. The transcendental research must provide a criterion for interpreting the results of empirical science. On this basis the paper compares the phenomenological analysis of alterity (...)
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  47. 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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  48. Seebohm, Husserl, and Dilthey.Thomas Nenon - 2008 - International Journal of Philosophical Studies 16 (5):745-753.
  49. Struktur Und Genesis der Fremderfahrung Bei Edmund Husserl.Tetsuya Sakakibara - 2008 - Husserl Studies 24 (1):1-14.
    In seiner Fünften Cartesianischen Meditation entwickelt Husserl eine transzendentale Theorie der Fremderfahrung, der sogenannten ,,Einfühlung . Diese Theorie charakterisiert er in dieser Schrift als ,,statische Analyse . Genau besehen werden darin jedoch mehrere genetische Momente der Fremderfahrung in Betracht gezogen. In diesem Aufsatz versucht der Verfasser, zuerst aufgrund einiger nachgelassener Texte Husserls die wesentlichen Charaktere der statischen und der genetischen Methode und auch den Zusammenhang der beiden festzustellen, um dann aus der Analyse der Fünften Meditation die statischen und die genetischen (...)
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  50. What is the Question to Which Husserl’s Fifth Cartesian Meditation is the Answer?Tanja Staehler - 2008 - Husserl Studies 24 (2):99-117.
    Interpreters generally agree that the Fifth Cartesian Meditation fails to achieve its task, but they do not agree on what that task is. In my essay, I attempt to formulate the question to which the Fifth Cartesian Meditation gives the answer. While it is usually assumed that the text poses a rather ambitious question, I suggest that the text asks, How is the Other given to me on the most basic level? The answer would be that the Other is given (...)
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