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  1. added 2019-02-17
    Who Is the Subject of Phenomenology? Husserl and Fink on the Transcendental Ego.D. J. Hobbs - 2018 - Journal of the British Society for Phenomenology 50 (2):154-169.
    ABSTRACTOne long-running conundrum in Husserlian phenomenology revolves around the question of the identity of what Husserl calls the transcendental ego, a mysterious figure that he identifies as the subject of a genuinely transcendental phenomenology. In dialogue with both Husserl and his assistant and collaborator Eugen Fink, I attempt in this article to give a solid account of the identity of this transcendental ego, and in particular to explain the connection between this figure and the empirical ego of the individual phenomenologist. (...)
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  2. added 2019-02-17
    The Link Between Intersubjectivity and Self-Shaping in the Light of Phenomenological Philosophy.Bianca Bellini - 2018 - Avant: Trends in Interdisciplinary Studies 9 (2):203-229.
    The paper aims to investigate the link between self-shaping and intersubjectivity from a phenomenological perspective. This means that two main topics are here at stake. On the one hand, the paper purports to argue that tackling the link between self-shaping and intersubjectivity from a phenomenological perspective is a meaningful and sound approach. On the other hand, the paper purports to argue that such an analysis enables us to bring to light an inherent linkage that tethers the topic of intersubjectivity to (...)
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  3. added 2019-02-17
    The Community of Solitude.Christopher Pulte - 2016 - Indo-Pacific Journal of Phenomenology 16 (1-2):207-216.
    This paper re-examines the egos of Edmund Husserl and Max Scheler with reference to Friedrich Nietzsche and the psychologist, James Hillman, and in the process also confronts the ego in other of its many manifestations, misappropriations, and mystifications.The ego is a multi-headed enigma which defies phenomenological description, and only reaches the status of concept by virtue of the gropings of an epistemology which is not up to the task. The goal of this paper is twofold: firstly, to come to terms (...)
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  4. added 2019-02-16
    Suffering and Ipseity in Michel Henry: The Problem of the Ego’s Transcendental Identity.Jean-François Lavigne - 2016 - Analecta Hermeneutica 8.
    The double expansion that Husserl’s phenomenology imposed on subjective experience posed, among other difficulties, a new and particularly difficult problem for Husserl; that of the trans-temporal identity of the transcendental subject, the “ego.” This problem involves also, and still more fundamentally, the question of the ontological status of the ego. Beginning with his descriptivepsychological understanding of consciousness and its intentional acts in the 1901 Logical Investigations, Husserl had first identified the subjective ego with the empirical person, and considered it sufficient (...)
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  5. added 2018-09-27
    Jaspers, Husserl, Kant: Boundary Situations as a " Turning Point".Gladys L. Portuondo - 2017 - Existenz 11 (1):51-56.
    Abstract: The essay addresses the meaning of boundary situations in the philosophy of Karl Jaspers, as a turning point drawing on Edmund Husserl's phenomenology and Immanuel Kant's transcendental philosophy, and as a key for the comprehension of some of the differences in Karl Jaspers' philosophy regarding the thought of Husserl and Kant, respectively. For Jaspers, the meaning of boundary situations as a structure of Existenz underlines the possibility of risk in the individual historicity. Taking risks breaks the flow of reflection (...)
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  6. added 2018-09-27
    The Habitus Made Me Do It: Bourdieu's Key Concept as a Substruction of the Monad.Carlos Belvedere - 2013 - Philosophy Study 3 (12).
    My claim is that Bourdieu’s concept of habitus is not consistent and its ambiguities conceal an imprecision concerning the subject of social action. Indeed, Bourdieu defines habitus in three different ways: as a capacity, as a set of dispositions, and as a scheme for practice. That is why he cannot solve the problem of the duality of agent and habitus and produces a problem of fundamentation, as we can see in his troubles to determine which is the substratum of social (...)
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  7. added 2018-09-04
    Hegel and Husserl on the Emergence of the I Out of Subjectivity.Alfredo Ferrarin - 2017 - Hegel Bulletin 38 (1):7-23.
  8. added 2018-06-23
    Time, or the Mediation of the Now: On Dan Zahavi’s “Irrelational” Account of Self-Temporalization.Matthew Coate - 2018 - Continental Philosophy Review 51 (4):565-591.
    On Dan Zahavi’s Husserlian account of the subject, the self-temporalization of subjectivity presupposes what he calls an “immediate impressional self-manifestation.” It follows from this view that self-awareness is an inherent power of the one who will be subject, rather than a product of sociality introduced into life from without. In this paper, I argue against Zahavi’s position by going over the development of Husserl’s account of time-consciousness, examining the positions Husserl takes and the reasons that he comes to these positions. (...)
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  9. added 2018-06-23
    Egologiczna a podmiotowa struktura świadomości.Agniezska Wesołowska - 2013 - Folia Philosophica 31:85-115.
    The paper discusses Tischner’s interpretation of Husserl’s conception of consciousness in two aspects: egologic and subjective. In his notion of transcendental consciousness Husserl equates the transcendental ego with the subject of consciousness. However, in the course of development of his theory, he supplements the theory of ego with so-called habitual properties theory. Tischner stresses and characterises the difference between the transcendental ego and the subject of consciousness in his doctoral thesis Ja transcendentalne w filozofii E. Husserla. According to Tischner, Husserl, (...)
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  10. added 2018-06-23
    Anonimowość transcendentalnej subiektywności a koncepcja filozofii jako ścisłej nauki.Piotr Łaciak - 2012 - Folia Philosophica 30:125-152.
    In the paper I present the Husserl’s idea of philosophy as a strict science which he understood as universal and ultimately justified knowledge, free from any prejudices coming from naturalistic attitude. The prejudice of such an attitude is a thesis of the existence of the world. By complying with this thesis unreflectively, one becomes immersed in the world, which means that in the natural attitude the transcendental character of subjectivity remains unconscious and anonymous. This anonymity might be razed by transcendental (...)
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  11. added 2018-06-23
    Transcendentalna "epoché" a problem przemiany "Ja".Agnieszka Wesołowska - 2012 - Folia Philosophica 30:53-172.
    The paper discusses phenomenological reduction as the transformation of ego. Possibility of overcoming natural-objective attitudes leading to revealing of what is the first from which everything that is immediately given takes its sense, is what Husserl calls phenomenological reduction. This overcoming, which causes a movement from natural attitude to more primal orientation in the genetic sense, reveals the transcendental aspect of ego. Acknowledging the primacy of ego over other spheres of being, Husserl rehabilitates the value of subjectivity as transcendental sphere. (...)
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  12. added 2018-06-23
    Eugena Finka rozumienie Ja transcendentalnego.Piotr Łaciak - 2011 - Folia Philosophica 29:205--223.
    The paper deals with Eugen Fink’s interpretation of transcendental I. Fink does not make do with traditional phenomenological distinction between natural I and transcendental I, but within transcendental I he looks for the distinction between constitutive I i phenomenologizing I. Hence, according to Fink, we should distinguish three kinds of I: natural I, transcendental I which constitutes the world and transcendental-phenomenologizing I as theoretical spectator, who meets the conditions of phenomenological reduction but does not contribute to the constitution of the (...)
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  13. added 2018-04-16
    Lebensgeschichte Als Selbstkonstitution Bei Husserl.László Tengelyi - 1996 - Husserl Studies 13 (2):155-167.
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  14. added 2018-02-17
    Subjectivity and Selfhood: Investigating the First-Person Perspective.Dan Zahavi - 2005 - Cambridge MA: Bradford Book/MIT Press.
    The relationship of self, and self-awareness, and experience: exploring classical phenomenological analyses and their relevance to contemporary discussions in ...
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  15. added 2018-02-04
    Der Spannungsbogen von Autonomie und Verletzlichkeit. Eine phänomenologisch-anthropologische Reflexion/ The Unsolved Tension between Autonomy and Vulnerability.Alice Pugliese - 2017 - Gestalt Theory 39 (2-3):349-364.
    A phenomenological approach to anthropology should not propose a static definition of man, but inquire into specific human motivations, which never occur isolated. Therefore, the autonomy-dependency connection is presented as a possible human motivational ground. The notion of autonomy, presented with reference to the Kantian idea of the self-determining reason and to the Husserlian account of self-constitution, reveals in itself elements of dependency. On the other side, the notion of vulnerability and reliance is displayed through different approaches of Gehlen, MacIntyre (...)
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  16. added 2018-02-04
    Mead and Husserl on the Self and Identification of the Subject.Alexei Krioukov - 2017 - Vestnik SPbSU. Philosophy and Conflict Studies 33 (4):477-489.
  17. added 2018-02-04
    Fenomenología, sentimientos e identidad. La contribución de la fenomenología husserliana de los sentimientos a la cuestión de la identidad personal.Mariano Crespo - 2016 - Anales Del Seminario de Historia de la Filosofía 33 (2):605-617.
    El artículo aborda la cuestión de la contribución de los sentimientos a la “conformación” y a la “revelación” de la identidad personal desde la perspectiva de la fenomenología husserliana. Para ello se parte de una breve descripción de qué entiende Edmund Husserl por “sentimientos” señalando el error de considerar esta esfera como una esfera homogénea. La distinción fundamental que cruza la misma es la existente entre sensaciones afectivas y actos afectivos. Manuscritos inéditos de Husserl a los que el autor ha (...)
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  18. added 2018-02-04
    From Nature to Spirit: Husserl's Phenomenology of the Person in Ideen II.Timothy Burns - 2014 - Perspectives: International Postgraduate Journal of Philosophy 5:4-22.
    In this article, I explicate Husserl’s phenomenology of the person as found in Ideen II by examining the most important aspects of persons in this work. In the first section, I explicate the concept of the surrounding world (Umwelt) with special attention to the difference between the different attitudes (Einstellungen) that help determine the sense of constituted objects of experience. In the second section, I investigate Husserl’s description of the person as a founded, higher order, spiritual (geistig) objectivity. I consider (...)
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  19. added 2018-02-04
    La phénoménologie comme science de l'homme sans l'homme.Emmanuel Alloa - 2010 - Tijdschrift Voor Filosofie 72 (1):79-100.
    Husserlian phenomenology sets off as a fundamental rejection of those psychologisms and anthropologisms that deduce the structures of appearance from some preexisting essence of man. However, despite a clear rejection of all anthropological foundations of phenomenology, the examples of Husserl, Heidegger and Merleau-Ponty show that the question of man continues to haunt the phenomenological project and constitutes something like a ‘blind spot’. Relating these unspoken tensions to another historical ‘scene’ (the debate between the Sophists and Aristotle), the article argues why (...)
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  20. added 2017-11-19
    Sartre’s Transcendental Phenomenology.Jonathan Webber - 2017 - In Dan Zahavi (ed.), The Oxford Handbook of the History of Phenomenology. Oxford, U.K.: Oxford University Press.
    The first phase of Sartre’s philosophical publications is marked by an apparent ambivalence towards Husserl’s transcendental turn. Sartre accepts both major aspects of that turn, the phenomenological reduction and the use of transcendental argumentation. Yet his rejection of the transcendental ego that Husserl derives from this transcendental turn overlooks an obvious transcendental argument in favour of it. His books on emotion and imagination, moreover, make only very brief comments about the transcendental constitution of the world of experience. In each case, (...)
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  21. added 2017-11-19
    Act Psychology and Phenomenology: Husserl on Egoic Acts.Benjamin Sheredos - 2017 - Husserl Studies 33 (3):191-209.
    Husserl famously retracted his early portrayal, in Logische Untersuchungen, of phenomenology as empirical psychology. Previous scholarship has typically understood this transcendental turn in light of the Ideen’s revised conception of the ἐποχή, and its distinction between noesa and noemata. This essay thematizes the evolution of the concept of mental acts in Husserl’s work as a way of understanding the shift. I show how the recognition of the pure ego in Ideen I and II enabled Husserl to radically alter his conception (...)
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  22. added 2017-09-17
    Phänomenologie Als Platonismus: Zu den Platonischen Wesensmomenten der Philosophie Edmund Husserls.Thomas Arnold - 2017 - De Gruyter.
  23. added 2017-09-17
    Husserl and Marion on the Transcendental I.Daniel J. Dwyer - 2010 - Quaestiones Disputatae 1 (1):39-55.
  24. added 2017-04-10
    The Phenomenology of Body and Self In Dietrich von Hildebrand and Edmund Husserl.Ann-Therese Gardner - 2013 - Quaestiones Disputatae 3 (2):28-36.
  25. added 2017-04-07
    Eine Mögliche Logische Begründung der Ethik. Phänomenologie der Prolegomena.Sara Pasetto - 2012 - HORIZON. Studies in Phenomenology 1:84-99.
    Why do I have to be ethical? That is the essential question of a logical foundation of ethics in the phenomenology of Edmund Husserl. This article proposes to see the basic motivation of an ethical reason in the relationship between the two fundamental poles, that is the «Lifeworld» («Lebenswelt») and the «I-subject» («Ich-Subjekt»). This connection will be considered to constitute ethics in this article. This kind of ethics as a «condition of possibility» is then an a-priori ontological necessity. The article (...)
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  26. added 2017-03-27
    Some Reflections on Time and the Ego in Husserl’s Late Texts on Time-Consciousness.John B. Brough - 2016 - Quaestiones Disputatae 7 (1):89-108.
    Time-consciousness made its appearance in Husserl’s thought in the first decade of the twentieth century in analyses that were notably silent on the issue of the ego. The ego itself made its debut in the Ideas in 1913, but without an account of its relationship to time. Husserl described time-consciousness, particularly what he called the absolute time-constituting flow of consciousness, as perhaps the most important matter in all of phenomenology. He also came to view phenomenology as centered on the study (...)
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  27. added 2017-03-27
    Gerd Brand: Welt, Ich und Zeit: Nach unveröffentlichten Manuskripten Edmund Husserls. [REVIEW]Author unknown - 1956 - Les Etudes Philosophiques 11 (1):105-106.
  28. added 2017-03-18
    Second-Person Engagement, Self-Alienation, and Group-Identification.Dan Zahavi - forthcoming - Topoi:1-10.
    One of the central questions within contemporary debates about collective intentionality concerns the notion and status of the we. The question, however, is by no means new. At the beginning of the last century, it was already intensively discussed in phenomenology. Whereas Heidegger argued that a focus on empathy is detrimental to a proper understanding of the we, and that the latter is more fundamental than any dyadic interaction, other phenomenologists, such as Stein, Walther and Husserl, insisted on the importance (...)
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  29. added 2017-03-08
    Das „Problem“ der Habituskonstitution Und Die Spätlehre des Ich in der Genetischen Phänomenologie E. Husserls.Marco Cavallaro - 2016 - Husserl Studies 32 (3):237-261.
    Der vorliegende Aufsatz behandelt zwei Bereiche, deren Zusammenhang in der aktuellen Husserlforschung zu Unrecht in Vergessenheit geraten zu sein scheint: Zum einen konturiere ich den Habitusbegriff und das damit verbundene Problem der Habituskonstitution im Spätwerk E. Husserls. Zum anderen dient das Ergebnis dieser ersten Untersuchung dann als Grundlage für die Frage nach dem Wesen des Ich in der genetischen Phänomenologie. Die Untersuchung besteht aus drei Teilen: Zuerst stelle ich, um die Bedeutung des Begriffs „Habitus“ zu klären, Ingardens Interpretationsalternativen der Habituskonstitution (...)
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  30. added 2017-03-02
    Dan Zahavi. Subjectivity and Selfhood. [REVIEW]Michael Shim - 2009 - Husserl Studies 25 (3):261-266.
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  31. added 2017-03-02
    Edmund Husserl and Edith Stein: The Question of the Human Subject.Angela Ales Bello - 2008 - American Catholic Philosophical Quarterly 82 (1):143-159.
    The goal of this article is to analyze the way in which Edith Stein describes the human subject throughout her research, including her phenomenological phaseand the period of her Christian philosophy. In order to do this, I trace essential moments in Husserl’s philosophy, showing both Stein’s reliance upon Husserl andher originality. Both thinkers believe that an analysis of the human being can be carried out by examining consciousness and its lived experiences. Through suchan examination Stein arrives at the same conclusion (...)
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  32. added 2017-03-02
    Die Monade in Husserls Phänomenologie der Intersubjektivität.K. E. 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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  33. added 2017-03-02
    Directionality and Fragmentation in the Transcendental Ego.Ralph D. Ellis - 1979 - Philosophy Research Archives 5:73-88.
    Sartre says that no Husserlian transcendental ego can exist because it would have to be simultaneously both a principle of unification and a concrete, individual moment in the stream of consciousness. If the former, it could not be experienced phenomenologically and would become a hypothetical and purely theoretical construction, nor would it be congruent with the phenomenological idea of consciousness as experience. If the latter, it could not unify all moments of consciousness because it would exist merely as one of (...)
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  34. added 2017-03-02
    Husserl's "Transcendental Subjectivity" and His Existential Opponents.Efraim Shmueli - 1970 - Telos: Critical Theory of the Contemporary 6:274-286.
  35. added 2016-12-08
    The Place for an Ego in Current Research.Eduard Marbach - 2000 - In Dan Zahavi (ed.), Exploring the Self. Amsterdam: John Benjamins. pp. 75-96.
  36. added 2016-11-14
    The Origins of the Horizon in Husserl's Phenomenology.Saulius Geniusas - 2012 - Springer.
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  37. added 2016-10-31
    Action and Selfhood: A Narrative Interpretation.Laszlo Tengelyi - 2012 - In Dan Zahavi (ed.), The Oxford Handbook of Contemporary Phenomenology. Oxford University Press.
    This chapter enters into a debate with the analytic theory of action, especially the version developed by Donald Davidson, who makes it clear that the upsurge of a desire to perform a specific action is a natural event that is causally responsible for the action in question. The narrative interpretation of selfhood was initiated by Hannah Arendt. Selfhood is certainly assured on a passive and affective plane. Edmund Husserl maintains that in the passive sphere, a self is constituted preceding active (...)
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  38. added 2016-10-27
    O problema da autoconstituição do eu transcendental na fenomenologia de Husserl: de Ideias I a Meditações Cartesianas.Carlos Diógenes Côrtes Tourinho - 2016 - Trans/Form/Ação 39 (3):87-100.
    RESUMO: O presente artigo aborda um tema específico da fenomenologia de Husserl: o problema da autoconstituição do eu transcendental. O artigo se encontra dividido em duas partes. Inicialmente, investiga o eu como polo idêntico que acompanha todos os vividos. Em seguida, introduz o problema da autoconstituição: ao constituir seus objetos, o eu transcendental se autoconstitui. Por fim, retoma o referido problema, para investigar a gênese temporal da vida subjetiva e a autoconstituição do ego por meio dos seus próprios habitus. ABSTRACT: (...)
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  39. added 2016-10-27
    O motivo ético do recurso à subjetividade transcendental.Marcelo Fabri - 2016 - Philósophos - Revista de Filosofia 21 (1):59-81.
    The paper aims to investigate the ethical motive which led Husserl to defend the transcendental subjectivity. The central thesis is that phenomenological attitude is more than a pure methodical and theoretical approach on human subjectivity. Husserlian’s use of the transcendental ego has a practical purpose. Considering that phenomenology always begins by the suspension of the natural attitude, the possibility of this suspension implicates a paradox: the ego must preserve his belief in reason and science in order to carry out the (...)
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  40. added 2016-10-27
    Self and Other: Exploring Subjectivity, Empathy, and Shame.Dan Zahavi - 2014 - Oxford University Press.
    Dan Zahavi engages with classical phenomenology, philosophy of mind, and a range of empirical disciplines to explore the nature of selfhood. He argues that the most fundamental level of selfhood is not socially constructed or dependent upon others, but accepts that certain dimensions of the self and types of self-experience are other-mediated.
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  41. added 2016-10-27
    Unity of Consciousness and the Problem of Self.Dan Zahavi - 2011 - In Shaun Gallagher (ed.), The Oxford Handbook of the Self. Oxford University Press. pp. 316-338.
    This article argues in defence of the minimal self and discusses the phenomenological objection to the Buddhist no-self view. It considers the distinction made by Miri Albahari between two forms of the sense of body ownership: personal ownership and perspectival ownership. It suggests that there is an important contrast between this Buddhist conception and the phenomenological conception of nonegological consciousness as found by Edmund Husserl and Jean-Paul Sartre.
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  42. added 2016-10-27
    Husserl’s Concept of the ‘Transcendental Person’: Another Look at the Husserl–Heidegger Relationship.Sebastian Luft - 2005 - International Journal of Philosophical Studies 13 (2):141-177.
    This paper offers a further look at Husserl’s late thought on the transcendental subject and the Husserl–Heidegger relationship. It attempts a reconstruction of how Husserl hoped to assert his own thoughts on subjectivity vis-à-vis Heidegger, while also pointing out where Husserl did not reach the new level that Heidegger attained. In his late manuscripts, Husserl employs the term ‘transcendental person’ to describe the transcendental ego in its fullest ‘concretion’. I maintain that although this concept is a consistent development of Husserl’s (...)
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  43. added 2016-10-27
    The Part Played by Value in the Modification of Open Into Attractive Possibilities.Robert Welsh Jordan - 1997 - In Lester Embree & James G. Hart (eds.), Phenomenology of Values and Valuing. Springer. pp. 81-94.
    Moral value as it was understood by Nicolai Hartmann and by Max Scheler belongs uniquely to volitions or willings, to dispositions to will and to persons as beings capable of willing. Moreover, as understood in this paper as well as by Hartmann, Scheler, and Husserl, every volition necessarily involves if not actual valuings then reference to retained valuings and potential valuings as well as to cognitive mental phenomena. As used here, the terms 'volition' and 'willing' denote mental traits, such as (...)
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  44. added 2016-09-04
    Husserl on the Ego.Izchak Miller - 1986 - Topoi 5 (2):157-162.
  45. added 2016-07-26
    The Ego as Topic of Phenomenological Analysis.Flor Emilce Cely - 2011 - Ideas Y Valores 60 (146):59-72.
    Husserl began by refusing the possibility to consider the ego as an essential center of reference for intentional acts. But later included it in phenomenological description as the center of reference for intentional experiences. The article analyzes those two moments and their possible correlation with the Kantian theory of the self, in order to highlight the significant difference between the two philosophers.
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  46. added 2016-05-03
    Intentionality, Consciousness, and the Ego: The Influence of Husserl’s Logical Investigations on Sartre’s Early Work.Lior Levy - 2016 - The European Legacy 21 (5-6):511-524.
    Jean-Paul Sartre’s early phenomenological texts reveal the complexity of his relationship to Edmund Husserl. Deeply indebted to phenomenology’s method as well as its substance, Sartre nonetheless confronted Husserl’s transcendental turn from Ideas onward. Although numerous studies have focused on Sartre’s points of contention with Husserl, drawing attention to his departure from Husserlian phenomenology, scholars have rarely examined the way in which Sartre engaged and responded to the early Husserl, particularly to his discussions of intentionality, consciousness, and self in Logical Investigations. (...)
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  47. added 2016-03-03
    The Disinterested Spectator: Geiger’s and Husserl’s Place in the Debate on the Splitting of the Ego.Michele Averchi - 2015 - Studia Phaenomenologica 15:227-246.
    Moritz Geiger developed an original phenomenological account of the splitting of the Ego in two papers, written in 1911 and 1913. Husserl read the 1911 paper as he was working on preliminary manuscripts to Ideas I. The first part of Husserl’s comments focused precisely on the splitting of the Ego. In this paper I will answer three questions: What is the historical-philosophical context of Geiger’s and Husserl’s discussion on the splitting of the ego? What are the phenomenological features of the (...)
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  48. added 2016-03-03
    Towards a Phenomenological Account of Personal Identity.Hanne Jacobs - 2010 - In Ierna Carlo, Jacobs Hanne & Mattens Filip (eds.), Philosophy, Phenomenology, Sciences. Essays in Commemoration of Edmund Husserl. Springer. pp. 333--361.
    In this article, I develop how the phenomenological understanding of the intentionality of consciousness allows us to formulate a theory of personal identity that can at least account for the continuity of consciousness through time, provide an account of a certain aspect of what it means to be a person, namely to be able to appropriate one’s past as one’s own, and give an original answer to the question of personal identity and state in what the identity of a person (...)
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  49. added 2016-03-01
    Postfoundational Phenomenology: Husserlian Reflections on Presence and Embodiment.James R. Mensch - 2000 - Pennsylvania State University Press.
    This book offers a fresh look at Edmund Husserl’s philosophy as a nonfoundational approach to understanding the self as an embodied presence. Contrary to the conventional view of Husserl as carrying on the Cartesian tradition of seeking a trustworthy foundation for knowledge in the "pure" observations of a disembodied ego, James Mensch introduces us to the Husserl who, anticipating the later investigations of Merleau-Ponty, explored how the body functions to determine our self-presence, our freedom, and our sense of time. The (...)
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  50. added 2015-12-19
    Dan Zahavi: Self and Other: Exploring Subjectivity, Empathy, and Shame. [REVIEW]Philip J. Walsh - 2016 - Husserl Studies 32 (1):75-82.
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