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  1. Two Paths: A Critique of Husserl’s View of the Buddha.Jason K. Day - 2024 - East Asian Journal of Philosophy 3 (1):211-232.
    In “On the Teachings of Gotama Buddha” (1925) and “Socrates-Buddha” (1926), Edmund Husserl claims that the Buddha achieves a transcendental view of consciousness by performing the epoché. Yet, states Husserl, the Buddha fails to develop a purely theoretical and universal science of consciousness, i.e., phenomenology, because his purely practical goal of Nibbāna limits knowledge of consciousness. I evaluate Husserl’s claims by examining the Buddha’s Majjhima Nikāya. I argue that Husserl correctly identifies an epoché and transcendental viewpoint in the Buddha’s teachings. (...)
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  2. From Phenomenological Self-Givenness to the Notion of Spiritual Freedom.Iris Hennigfeld - 2020 - PhaenEx 13 (2):38-51.
    In my paper, I want to focus not only on the notions of givenness and evidence in Husserl’s phenomenology, but also on phenomenological work “after” Husserl. I will elaborate on how these phenomenological key ideas can methodologically be made fruitful, especially for an investigation into religious phenomena. After giving an outline of Husserl’s notions of givenness, evidence, and original intuition, I want to portray key elements of Steinbock’s discovery of a generative dimension in Husserl’s phenomenology and show how this approach (...)
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  3. Les niveaux de la transcendance et la phénoménologie de la religion.Stefano Bancalari - 2018 - Diakrisis 1:29-44.
    In the natural attitude, and in the ordinary language, religion is strictly bound to transcendence. In this paper I ask whether the concept of “transcendence” is legitimate in the phenomenological dimension, which is opened by the methodological operation of reduction to the immanence of transcendental consciousness. By examining how “transcendence” gains increasingly importance in Husserl’s thought, the necessity emerges to distinguish three levels of it: intentional transcendence, intersubjective transcendence and transcendence as “superposition”. Such distinction allows to rethink the sense, the (...)
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  4. Husserl and the Theological Question.James G. Hart - 2018 - Eidos. A Journal for Philosophy of Culture 2 (2):122-135.
    Defending the ancient thesis, that being and the true, or being and manifestation, are necessarily inseparable, is at the heart of transcendental phenomenology. The transcendental “reduction” disengages the basic “natural” naïve doxastic belief which permits the world to appear as essentially indifferent to the agency of manifestation. The massive work of transcendental phenomenology is showing the agency of manifestation of “absolute consciousness.” Yet the foundations of this agency of manifestation are pervaded by issues which, when addressed, reveal that the question (...)
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  5. The appearing of God.Jean-Yves Lacoste - 2018 - Oxford, United Kingdom: Oxford University Press. Edited by Oliver O'Donovan.
    The nine essays in The Appearing of God are situated on the fluid border of philosophy and theology, and follow a path leading from classic modern philosophical discussions of experience to some leading themes in contemporary phenomenology. After an introductory exploration of Kierkegaard's classic text that straddles the border between philosophy and theology, the reader is introduced to Husserl's account of perception, with its demonstration that the field of phenomena is wider than that of perceptible entities, allowing phenomena that give (...)
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  6. Der Mensch im Spiegel der Idee Gottes. Untersuchungen zum Verhältnis von Gott und Mensch bei Descartes, Feuerbach und Husserl.Tammo E. Mintken - 2018 - Philosophisches Jahrbuch 125 (1):20-39.
    The depiction of the relation of God and man is one of the most difficult challenges of religious philosophy and even more the understanding of God and the human self-conception are deeply entwined. Trying an access to both questions starting from subjectivity, the idea of God is investigated in Descartes, Feuerbach and Husserl. After a discussion of the idea of God in Descartes and its consequences for human aspiration, the opposite standpoint of Feuerbach and his so-called theory of projection will (...)
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  7. Phenomenologies of the trinity: Trends in recent philosophy of religion.Joseph Rivera - 2018 - Philosophy Compass 14 (1):e12561.
    This article discusses the theoretical issues and findings of a recent trend in phenomenology of religion: the manifestation of the Trinity. Section one highlights the classical model of the Trinity as mystery. The Trinity is as an elusive phenomenon that can be grasped only as an article of faith. Section two outlines important features of manifestation and experience in Husserl's phenomenology, which lays the conceptual groundwork for the phenomenology of religion. Section three discusses two proposals of a phenomenology of the (...)
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  8. The Fall of Satan, Rational Psychology, and the Division of Consciousness.Thomas Ryba - 2018 - Forum Philosophicum: International Journal for Philosophy 23 (2):301-337.
    This paper proposes a revision of Girard’s interpretation of Satan, along traditional theological lines. Appreciating the essential correctness of the Girardian characterization of mimēsis, it is an argument, contra Girard, that (1) Satan cannot be reduced to a mimetic process but is a hypostatic spiritual reality and, following from this, that (2) the origins of mimetic rivalry go back before the emergence of humankind and provide a model for human rivalry. Employing concepts drawn from Husserlian phenomenological psychology, Thomist theology, and (...)
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  9. Is There a Place for God after the Phenomenological Reduction? Husserl and Philosophical Theology.Carlos Morujão - 2017 - Revista Portuguesa de Filosofia 73 (2):439-454.
    My purpose in this paper is to determine if there is still a place for God, in Husserl’s phenomenology, after the achievement of the phenomenological reduction. There are several different ways to address this issue. One can begin by asserting that there is no place in phenomenology, after bracketing the natural world of our lived experience, for any transcendence that is not, either the transcendence of the noema regarding the stream of consciousness in which it was generated, or the worldly (...)
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  10. On the divine in Husserl.Angela Ales Bello - 2016 - Argument: Biannual Philosophical Journal 6 (2):271-282.
    The paper deals with the ways in which Edmund Husserl develops the question of God. Six ways to reach God are shown as present in Husserl’s writings, some of them seem to be very close to the traditional philosophical ways to go as far as God (the objective and the subjective ways) others are very original, in particular the way that starts from the analysis of the hyletic sphere of the human being, a sphere which is present in all the (...)
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  11. God in the Mind? Religious Phenomena and the Teleology of Consciousness.John Panteleimon Manoussakis - 2016 - Revista Portuguesa de Filosofia 72 (1):147-168.
  12. Being, relation, and the re-worlding of intentionality.Jim Ruddy - 2016 - New York: Palgrave-Macmillan.
    In this book, Jim Ruddy has proceeded deep into the hub-center of Husserl's transcendental subjectivity and unearthed an utterly new phenomenological method. A vast, originative a priori science emerges for the reader. Ruddy presents a unique and powerful eidetic science wherein the object consciousness of Husserl is suddenly shown to point beyond itself to the ultimate theme of the pure subject consciousness of God as He is in Himself. Thus, the book opens up an endlessly new, unrestricted realm of objective (...)
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  13. Ideal ético de humanidade: Husserl e suas lições sobre Fichte.Thiago Suman Santoro - 2016 - Philósophos - Revista de Filosofia 21 (1):171-188.
    This paper aims to provide a brief presentation of Husserl’s lectures dedicated to the philosophy of Fichte, specifically the discussion of the relationship between ethics and religion that the fichtian texts develop in its intermediate phase. The course taught by Husserl, divided into three lessons and presented in the chair of Freiburg between the years 1917 and 1918, seems to clearly show the intimate connection between Husserl proposals on an absolute foundation of ethics and the theory advocated by Fichte about (...)
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  14. Epoché di Dio. Possibilità di un percorso fenomenologico.Carla Canullo - 2015 - Annuario Filosofico 31:208-237.
    Where does it bring us, today, the question-God, which phenomenology has not ceased to discuss? What we can say is that this is a controversial issue, which has divided both who has tried to practise in first person phenomenology and who has carefully read Husserl’s works on the topic. If the question-God can be repeated today, it must be done according to Husserl’s gesture that starts any opening of new fields of knowledge, that is the reduction and the epoché. It (...)
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  15. Embodiment : Phenomenological, Religious and Deconstructive Views on Living and Dying.Ramona Fotiade, D. Jasper & O. Salazar-Ferrer (eds.) - 2014 - Burlington VT: Ashgate.
    This volume examines a number of landmark conceptual shifts that have shaped our understanding of the body in its profane and sacred dimensions as site of conflicting discourses on presence and absence, subjectivity, mortality, resurrection and eternal life. Drawing together some of the best international scholars in the field, the volume provides for the first time a representative cross-section of influential trends in the philosophy of religion today (e.g. phenomenology, existential thought, Biblical hermeneutics, deconstruction), illustrated through original critical interpretations and (...)
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  16. The Uses and Abuses of Husserl's Doctrine of Immanence: The Specter of Spinozism in Phenomenology's Theological Turn.Michael R. Kelly - 2014 - Heythrop Journal 55 (4):553-564.
  17. Espen Dahl: Phenomenology and the Holy: Religious Experience After Husserl: London: SCM Press, 2010. ISBN 9780334043461, 330 pp, $90. [REVIEW]Felix O. Murchadha - 2013 - Husserl Studies 29 (3):255-261.
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  18. Une nouvelle ère de la phénoménologie de la religion? Sur les récents travaux de Natalie Depraz et Anthony J. Steinbock.Sylvain Camilleri - 2012 - Meta: Research in Hermeneutics, Phenomenology, and Practical Philosophy 4 (1):166-212.
    Phenomenology of religion is among the oldest branches of the discipline founded by Husserl. It has always been difficult to define its outlines: from the very first essays of Scheler, Reinach and Heidegger to the so-called “theological turn” of French phenomenology, one has always feared the transformation of the phenomenology of religion in a religious philosophy that would give up the sacred principle of neutrality. This situation is perhaps behind us thanks to the recent endeavors to renew the field of (...)
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  19. Affectivity and Religious Experience: Husserl's “God” in the Unpublished Manuscripts.Rajiv Kaushik - 2011 - The New Yearbook for Phenomenology and Phenomenological Philosophy 8:55-71.
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  20. God and Time: On Augustine's and Husserl's Theological View.Lee-Chun Lo - 2011 - Philosophy and Culture 38 (3):29-48.
    This article attempts to "God" and "time" two concepts to explain Augustine and Husserl on the theological point of view of theoretical relationships. Discussion focused on the following: First, Augustine describes how the "theory of light," "Memory" and "spiritual" and "time" issues such as thinking there is away to grasp the eternal God, and by God's revealed truth; In addition, that Augustine's theological point of view of the problem, then leads to Husserl the transcendental subject of "time consciousness" and "God" (...)
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  21. Dose Heidegger Stand for a Theological Philosophy or a Philosophical Theology? In Comparison with Husserl's and Arendt's Position.Wen-Sheng Wang - 2011 - Philosophy and Culture 38 (3):75-93.
    In this paper, to Hannah Arendt's philosophy of Husserl and represented to illustrate the possible implications of philosophical theology: the Christian meaning of Husserl Han built on the basis of Greek philosophy, which is a tone of surprise as the starting point of philosophy of factors; Arendt secularization of Christianity in philosophy, and this is the metaphorical language of the philosophy of language for both factors. This then raised the image of the language of Western philosophy may be, and from (...)
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  22. Gott in Edmund Husserls Phänomenologie.K. Held - 2010 - In Carlo Ierna, Filip Mattens & Hanne Jacobs (eds.), Philosophy, Phenomenology, Sciences. Essays in Commemoration of Edmund Husserl. New York: Springer.
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  23. (1 other version)Angela Ales Bello, The Divine in Husserl and Other Explorations. [REVIEW]Jeff Mitscherling - 2010 - Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 14 (2):191-196.
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  24. The divine in Husserl and other explorations.Angela Ales Bello - 2009 - Analecta Husserliana 98.
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  25. (1 other version)The Use of Husserl’s Method in Bernard Lonergan’s Trinitarian Theology.Teodor Bernardus Baba - 2009 - Philosophy and Theology 21 (1-2):43-104.
    The question that arises in this article is whether we can find elements of phenomenology in Bernard Lonergan’s Trinitarian theology.With help of other Lonergan scholars, I have discovered that modern thinking plays an important role in the theology and philosophy ofthis Jesuit author. Moreover, the terminology of modern philosophy coexists with the terminology of classical and especially Tomisticthought. This article is interested in the elements that Lonergan takes from the modern philosophy and emphasizes the centrality ofHusserlian phenomenology among the other (...)
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  26. Rudolf Otto e Edmund Husserl: considerações acerca das origens do método da Fenomenologia da Religião (Rudolf Otto and Edmund Husserl: considerations about the origins of the method of the Phenomenology of Religion) - DOI 10.5752/P.2175-5841.2009v7n15p122. [REVIEW]Raimundo José Barros Cruz - 2009 - Horizonte 7 (15):122-141.
    Como em qualquer área do conhecimento, os estudos realizados pelas Ciências das Religiões viram-se marcados por revoluções histórico-paradigmáticas determinantes, que favoreceram o surgimento do método da Fenomenologia da Religião. O objetivo deste trabalho constitui-se, portanto, na tentativa de apresentar esse processo de revolução paradigmática, como também a caracterização do contexto favorável ao seu surgimento. Para tanto, retomaremos momentos históricos, estudiosos importantes e superações metodológicas, procurando conferir destaque ao método fenomenológico de Husserl como o possibilitador das condições de surgimento da fenomenologia (...)
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  27. Phenomenology of Religion.Archana Barua - 2008 - Lexington Books.
    Out of the wide variety of themes covered by Husserl's phenomenology and later developed by Heidegger, Merleau Ponty, and others in different possible directions, the present work attempts to indicate the few features of the method that derives from Edmund Husserl's basic themes of the phenomenological movement and its methodology. Barua explores the manner in which this method has been applied to the study of art and religion by other phenomenologists and accordingly introduces the problem of this profound bulk, namely, (...)
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  28. The Phenomenological Context and Transcendentalism of John Henry Newman and Edmund Husserl.Ono Ekeh - 2008 - Newman Studies Journal 5 (1):35-50.
    John Henry Newman has rightly been hailed as a giant in the Catholic intellectual tradition. His contributions to theology, literature, and education have been studied at length; however, his contribution to philosophy has not received appropriate attention. This essay 1) explores Newman’s unique philosophical insights in terms of the phenomenological tradition of Edmund Husserl; 2) analyzes the transcendental approach of certain British scientists—notably Ronald Knox and Charles Darwin; and 3) discusses how Newman might be considered a phenomenologist.
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  29. Phenomenological Philosophy and Orthodox Christian Scientific Ecological Theology.Allan M. Savage - 2008 - Indo-Pacific Journal of Phenomenology 8 (2):1-9.
    Contemporary philosophy, to be useful to Orthodox Christian theology, must capture the “essence” of the divine and human activity in the world in the scientific sense of Edmund Husserl. Scholastic philosophy is no longer an academically privileged supporter of theology in the interpretation of the universe. In its place, this paper suggests that phenomenological philosophy becomes the unique and transcendent partner, as it were, in the interpretive dialogue. The methodological thinking of Edmund Husserl and Martin Heidegger offers a way of (...)
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  30. Edmund Husserl: pensare Dio, credere in Dio.Angela Ales Bello - 2005 - Padova: Messaggero.
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  31. (1 other version)Hermeneutics of the Possible God.Richard Kearney - 2004 - Revista Portuguesa de Filosofia 60 (4):929 - 952.
    In this article, the author argues that the phenomenological revolution inaugurated by Husserl and Heidegger opens up new avenues for a radical rethinking of the God question. With Husserl's 'free variation of possibilities in imagination' and Heidegger's famous claim in Being and Time that 'for phenomenology possibility stands higher than actuality', the author discovers new resources for our understanding of both Being and God. In both cases, the article claims, we witness the surpassing of the traditional metaphysical priority of actuality (...)
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  32. The Phenomenon of God.John Panteleimon Manoussakis - 2004 - American Catholic Philosophical Quarterly 78 (1):53-68.
    This essay is an attempt towards a phenomenology of God. The leading question in our analysis will be whether God could be given to consciousness as a phenomenon. First, we go back to Husserl and to his formulation of the possibility of phenomenality. Then, the discussion proceeds to the innovative reappropriation of Husserlian phenomenology by Jean-Luc Marion and his notion of the saturated phenomenon. Finally, I propose that God can “appear” only through an “inverted intentionality,” such as it is exemplified (...)
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  33. (1 other version)A Phenomenology Without Reserve.Edward Moore - 2001 - Symposium 5 (1):95-101.
    This article is the product of a critical engagement that I have orchestrated between Husserl’s phenomenology and Stoic epistemology. I argue that the Stoic theory of knowledge, which is based upon the idea that the individual human being is a logos spermatikos, or “rational seed” of God, precludes any authentic doctrine of freedom, insofar as it enslaves the individual to a constant reference back toward God, as the source of “fundanlent” of all knowledge. However, the similarities between the Stoic theory (...)
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  34. Phenomenology of Religion - A Fundamental interpretation.Kim Wu - 2001 - Philosophy and Culture 28 (6):481-504.
    Generally speaking, the Department of the religious phenomenon to study the phenomenology of religion. Job is, therefore, phenomenology of religion but part of the phenomenological movement. However, from the view of human experience, observation, collection, like the phenomenon of religion as the ancient religion. Is to discuss the issue of religious phenomenology, is bound to start from the basic face, caught in a one-sided in order to avoid arbitrary position. This paper describes Husserl phenomenological method and the main factors and (...)
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  35. The approach to the problem of God in Husserl’s thinking.Mary Harnett - 2000 - Sophia 39 (1):1-24.
    This paper is an attempt to relate Husserl’s thought about God to his published philosophy. Since the manuscript sources are few, with many gaps, usually brief and often rather cryptic, they do not reflect all of his thinking on the problem. This interpretation cannot, then, claim to be definitive. Most of the sources are published inZur Phänomenologie der Intersubjektivität: Texte aus dem Nachlass, hrsg. von Iso Kern, The Hague, 1973. An anonymous reader forSophia is to be thanked for his helpful (...)
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  36. Robert Sokolowski's Theology of Disclosure: A Constructive Appraisal.Gerard Marin Jacobitz - 1998 - Dissertation, University of Notre Dame
    Robert Sokolowski's theological method, based on the philosophical insights of Edmund Husserl, effectively addresses two important theological problems: naive realism, which assumes that an objective world stands in stark opposition to a self-aware subject; and a defective understanding of the doctrine of Creation, which expands naive realism into a metaphysics of presence. If God and the world do not share a context in common, then the problem of God becomes first and foremost a problem of disclosure: how is the Creator (...)
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  37. Blondel and Husserl: A continuation of the conversation.James G. Hart - 1996 - Tijdschrift Voor Filosofie 58 (3):490 - 518.
    The dialogue between Blondel and Husserl carried on by Maréchal and Duméry and other thinkers has been silent for almost fifty years. Yet Husserl's Nachlass provides reasons for deepening the dialogue, especially in the area of the basic Blondelian themes: the willing-will and the teleological and religious nature of consciousness. Nevertheless there are intriguing differences in their respective philosophical theologies.
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  38. Teleo-logía y teo-logía en Edmund Husserl.Ángela Ales Bello - 1995 - Anuario Filosófico 28 (1):11-18.
    The problem of God is tackled by E. Husserl and can be found in some passages of his phenomenological analysis. Though he is interested more to perform his method of research than to discuss that particular topic, it is possible to pinpoint that for him teo-logy -in the sense of the rational way to deal with the problem of the Absolute- is linked up with teleo-logy. As in Kant's speculation, but more under the influence of Leibnitz and Fichte, in Husserl's (...)
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  39. Reason and the Utopian Models of Culture: The Utopian Theme in Husserl's Thought from a Theological Point of View.Alexander Pigalev - 1993 - Analecta Husserliana 39:245.
  40. A Metaphysical Experience of the Absolute: A Study of a Theistic Experience in the Light of Edmund Husserl's Phenomenological Method.John Bruno Barasinski - 1992 - Dissertation, Depaul University
    The Absolute in Husserl's phenomenology. In this first part I review Husserl's phenomenology and his concept of Absolute as well as the role this concept played in his philosophical thought. I also present the rationale for my choice of Husserl's phenomenological method as a tool for this research. ;The Absolute as experienced through natural knowledge. Having evaluated Husserl's stand on the notion of the Absolute as well as its importance in his thought, I distance myself from his philosophical thought retaining (...)
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  41. The Promise of Existential Phenomenology for Theology: The Husserlian Concept of the Life-World and Theological Method.Michael A. Brees - 1992 - Dissertation, Duquesne University
    This dissertation demonstrates that the life-world, as understood within existential phenomenology, will prove fruitful for theological method. Reading Edmund Husserl's The Crisis of European Sciences and Transcendental Phenomenology in light of and with the help of Maurice Merleau-Ponty, I introduce phenomenology as "seeing" and as "radical," and develop an understanding of consciousness in terms of intentionality, correlativity and constitution. This sets the stage for presenting an understanding of the life-world, followed by a discussion of the epoche. I then explore how (...)
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  42. The God of phenomenology in comparative contrast to that of philosophy and theology.R. A. Mall - 1991 - Husserl Studies 8 (1):1-15.
    The work deals with Husserl's phenomenology of religion. The God of phenomenology in comparative contrast to that of philosophy and theology has to be a noematic correlate of a noetically lived experience. To this extend the idea of God is phenomenologically meaningful. Still the chasm between the God of phenomenology and that of theology remains unbridged. Husserl might have reconciled the two in his own person. Still there is some evidence that Husserl lived through the tension between his being a (...)
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  43. As relações entre o Deus da razão e o Deus da fé.Michel Renaud - 1990 - Revista Portuguesa de Filosofia 46 (3):309 - 329.
    No estudo dedicado às relações entre teologia e filosofia, très modelos de compreensão são submetidos a exame; estes modelos apoiam-se respecti-vamente sobre Hegel, Husserl e Heidegger. Mas ao mesmo tempo aparece a limitaçâo interna de cada um des tes modelos: a relaçâo representaçâo--pensamento, a análise transcendental da consciência religiosa e o estudo da diferença do ser e do ente nâo podem fornecer do problema de Deus uma apresentaçâo que satisfaça quer o filôsofo quer o crente. É por isso que a (...)
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  44. (1 other version)Theological perspectives in the philosophy of Husserl.V. Melchiorre - 1989 - Rivista di Filosofia Neo-Scolastica 81 (2):201-218.
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  45. (1 other version)Book Reviews. Robert S. Tragesser: 'Husserl and Realism in Logic and Mathematics'. Yung-Han Kim: 'Phanomenologie und Theologie. Studien zur Fruchtbarmachung des transzendentalphanomenologischen Denkens fur das christlich-dogmatische Denken'. Alphonso Lingis: 'Phenomenological Explanations'. [REVIEW]Dallas Willard, James G. Hart & Richard A. Cohen - 1988 - Husserl Studies 5 (1):69-80.
  46. Silence and the Phenomenology of Religious Experience.David Pellauer - 1983 - Philosophy Today 27 (2):138-143.
    Pellauer's programmatic study neatly differentiates what he takes to he a proper phenomenology of religion from the works of W. Bede Kristensen, Cornelius Bleeker and Gerhard van der Leeuw. Following Husser's lead, but leaving aside Husser's idealism, Pellauer suggests that Husserl provides a useful theoretical model of experience, one which is "hypothetically applicable to all human experience." Pellauer then critically explores Husser's model. This exploration opens the way for Pellauer to suggest important ways in which the phenomenon of silence should (...)
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  47. Things and God.Mary Jeanne Larrabee - 1982 - New Scholasticism 56 (3):323-328.
  48. Intersubjectivity and the Divine Envisionment.Steven William Laycock - 1982 - Dissertation, Indiana University
    Governed by the rigorous methodological constraints of phenomenology, Intersubjectivity and the Divine Envisionment explores a hitherto sorely neglected theological theme: the relationship between the universal intersubjective community of finite minds and the field of consciousness of the divine mind. Nothing is presupposed concerning the extra-phenomenal existence of God. Rather, attention is directed exclusively to the "God-phenomenon." And it is shown that strictly derived phenomenological insights lead insistently to the conclusion that intersubjectivity and the divine envisionment are identical. ;The investigation is (...)
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  49. Nietzsche and The Phenomenological Ideal.Merold Westphal - 1977 - The Monist 60 (2):278-288.
    This essay grows out of an interest in the phenomenology of religion. By that term I do not intend to encompass every descriptive approach to religious phenomena. What I have in mind is the more specific project of applying a basically Husserlian methodology to the task of understanding religious life and experience. In its basic essentials such an approach would involve focusing attention on the structures of the intentional acts, along with their intentional objects, which are understood in advance to (...)
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  50. Ecclesial Man: a Radical Approach to Theology through Husserl's Phenomenology.Robert Williams - 1975 - Philosophy Today 19 (4):369-376.
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