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  1. La cuestión del sujeto en la fenomenología de Husserl.Eduardo Álvarez - 2011 - Investigaciones Fenomenológicas: Anuario de la Sociedad Española de Fenomenología 8:97-149.
    Se trata de examinar el significado —o los significados— del concepto del sujeto del que se sirve Husserl en los diversos niveles y perspectivas en que aparece en su obra, para hacer ver el sentido último que esta noción central alcan-za a tener en la fenomenología, así como su función en el desarrollo de los concep-tos principales de esta filosofía. El enfoque crítico que se adopta para abordar esta cuestión se sitúa en la posición de Husserl para apuntar, a partir (...)
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  2. The Bifurcated Subject.Lilian Alweiss - 2009 - International Journal of Philosophical Studies 17 (3):415 - 434.
    Michel Henry wishes to salvage Descartes?s first principle ?I think, I am? by claiming that there is no need to appeal to the world or others to make sense of the self. One of his main targets is Edmund Husserl, who claims that thought is necessarily intentional and thus necessarily about something that is other to thought. To show that this is not so, Henry draws on passages from Descartes?s texts which emphasize that we should not equate the cogito with (...)
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  3. Mead and Husserl on the Self.Van Meter Ames - 1954 - Philosophy and Phenomenological Research 15 (3):320 - 331.
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  4. The Givenness of Self and Others in Husserl's Transcendental Phenomenology.Wayne K. Andrew - 1982 - Journal of Phenomenological Psychology 13 (1):85-100.
    Husserl's explication of "self" and "others" occurs within his founding science of pure possibilities or "bracketed" consciousness and experience. His analysis of self and others seeks, in part, to demonstrate that "personal" or "self-experience" is not the only possibility of immanent consciousness but that "other persons" are also given as possibilities. The possibility of others, though in a form of givenness different from that of self, provides a basis for inter-subjectivity. Thus, Husserl's phenomenological analysis can, if it does avoid solipsism (...)
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  5. Phänomenologie Als Platonismus: Zu den Platonischen Wesensmomenten der Philosophie Edmund Husserls.Thomas Arnold - 2017 - De Gruyter.
  6. 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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  7. Le partage du monde: Husserl et la constitution des animaux comme "autres moi".Christiane Bailey - 2013 - Chiasmi International: Trilingual Studies Concerning Merleau-Ponty’s Thought 15:219-250.
    Alors que les phénoménologues prétendent avoir dépassé le solipsisme, la plupart n’ont en fait que repousser les frontières de l’intersubjectivité des individus humains aux individus des autres espèces. Pourtant, Husserl reconnaît l’existence d’une intersubjectivité interspécifique, c’est-à-dire d’une intersubjectivité dépassant les limites de l’espèce. Il va même jusqu’à affirmer qu’on comprend parfois mieux un animal familier qu’un humain étranger. Toutefois, même s’il admet que plusieurs animaux sont capables d’une vie de conscience subjective et qu’ils vivent dans un monde de sens partagé, (...)
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  8. Egos & Selves—From Husserl to Nagel.Brian T. Baldwin - 2013 - In Christer Svennerlind, Jan Almäng & Rögnvaldur Ingthorsson (eds.), Johanssonian Investigations. Ontos Verlag. pp. 5--53.
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  9. Ego and Reduction: A Key to the Development of Husserl's Phenomenology.John Dennis Banja - 1975 - Dissertation, Fordham University
  10. The Ego-Body Subject and the Stream of Experience in Husserl.Evelyn M. Barker - 1983 - Analecta Husserliana 16:183.
  11. Transcendental Subjectivity in Husserl's Ideas I.Shlomit Baruch - 2004 - Journal of the British Society for Phenomenology 35:201-207.
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  12. 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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  13. Egología y Donación: Primera Aproximación a la Cuestión de la Presencia.Jocelyn Benoist - 1995 - Anuario Filosófico 28 (1):109-142.
    Husserl's theory of "transcendental ego" is often read as a metaphysical absolute idealism. The author attempts to fight this view and to give its phenomenological meaning to the "ego". It is the name of the "presence" the consciousness-life owns, beyond all metaphysical construction. So Husserl gives a new chance to egology, related to the frame of phenomenality itself. In this way a non-metaphysical re-reading of the cartesian cogito seems authorized.
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  14. Selbstreferenz und Zeit: Die dynamische Stabilität des Bewusstseins.Werner Bergmann & Gisbert Hoffmann - 1989 - Husserl Studies 6 (2):155-175.
    Dieser Beitrag stellt die Zeitlichkeit des Bewusstseins und ihre Folgeprobleme in einer neuen Perspektive vor, die sich aus der Verknüpfung der empirischen Theorie selbstreferentieller Systeme mit der transzendentalen Phänomenologie Edmund Husserls ergibt. -/- .
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  15. The Origins of Consciousness: Husserl and Sartre on the "Cogito".William John Bersley - 1978 - Dissertation, University of Colorado at Boulder
  16. Husserl on Understanding Persons.Christian Beyer - 2012 - In Christel Fricke & Dagfinn Føllesdal (eds.), Intersubjectivity and Objectivity in Adam Smith and Edmund Husserl. Ontos Verlag. pp. 93-116.
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  17. Zijn en tijd in de filosofie van Husserl.Rudolf Boehm - 1959 - Tijdschrift Voor Filosofie 21 (2):243-276.
    Nicht willkürlich oder gar mutwillig wurde für die vorliegende Studie über die Philosophie Husserls ein Thema gewählt, das mit dem Titel von Heideggers Hauptwerk zu formulieren ist : Sein und Zeit. Verbreitet ist die Meinung, Husserl habe jederlei « Seinsfrage » durch sein Verfahren der « phänomenologischen Reduktion » eigens methodisch « ausgeschaltet » — und wenn es ein Beispiel für seine rein analytische Denk-und Arbeitsweise gebe, so seine deskriptive Phänomenologie des inneren Zeitbewußtseins. In Wirklichkeit ist die « Phänomenologische Fundamentalbetrachtung (...)
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  18. Husserl’s Motivation and Method for Phenomenological Reconstruction.Matt Bower - 2014 - Continental Philosophy Review 47 (2):135-152.
    In this paper I piece present an account of Husserl’s approach to the phenomenological reconstruction of consciousness’ immemorial past, a problem, I suggest, that is quite pertinent for defenders of Lockean psychological continuity views of personal identity. To begin, I sketch the background of the problem facing the very project of a genetic phenomenology, within which the reconstructive analysis is situated. While the young Husserl took genetic matters to be irrelevant to the main task of phenomenology, he would later come (...)
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  19. Welt, Ich und Zeit nach unveröffentlichten Manuskripten Edmund Husserls.Gerd Brand - 1955 - M. Nijhoff.
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  20. Bergson's and Sartre's Account of the Self in Relation to the Transcendental Ego.Roland Breeur - 2001 - International Journal of Philosophical Studies 9 (2):177 – 198.
    In The Transcendence of the Ego Sartre deals with the idea of the self and of its relation to what he calls 'pure consciousness'. Pure consciousness is an impersonal transcendental field, in which the self is produced in such a way that consciousness thereby disguises its 'monstrous spontaneity'. I want to explore to what extent the ego is to be understood as a result of absolute consciousness. I also claim that the idea of the self Sartre has in mind is (...)
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  21. 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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  22. The Paradox of Subjectivity: The Self in the Transcendental Tradition.David Carr - 1999 - Oxford University Press.
    Challenging prevailing interpretations of the development of modern philosophy, this book proposes a reinterpretation of the transcendental tradition, as represented primarily by Kant and Husserl, and counters Heidegger's influential reading of these philosophers. Author David Carr defends their subtle and complex transcendental investigations of the self and the life of subjectivity, and seeks to revive an understanding of what Husserl calls "the paradox of subjectivity"--an appreciation for the rich and sometimes contradictory character of experience.
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  23. 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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  24. El yo como tema de análisis fenomenológico.Flor Emilce Cely - 2011 - Ideas Y Valores 60 (146):59-72.
    Husserl comenzó oponiéndose a la posibilidad de considerar el yo como centro de referencia esencial de los actos intencionales. Sin embargo, luego aceptó incluirlo en la descripción fenomenológica como centro de referencia de las vivencias intencionales. Se analizan esos dos momentos y se estudia su..
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  25. 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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  26. Body, Spirit and Ego in Husserl's "Ideas II".Richard Cobb-Stevens - 1983 - Analecta Husserliana 16:243.
  27. Husserl on the World as an Ontologically Dependent Correlate of the Transcendental Subject.Ion Constantin - 2012 - Linguistic and Philosophical Investigations 11:103-108.
  28. The Problem of Finitude in Phenomenology.Alexander Cooke - 2002 - Colloquy 6.
    The problem of history and, more precisely, the historicity of history constitutes one of the greateststumbling blocks for phenomenology and phenomenological philosophy. If one confines oneself to thecriticisms levelled against Husserlian phenomenology by Martin Heidegger, those concepts developed asa result all operate in a dialogue with historicity. Perhaps the first step beyond Husserl arrives with theconcept of 'facticity,' a concept which recognises the essential temporality or historicity of the ego - thatbeing which attempts to enact the phenomenological epoche. The phenomenological (...)
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  29. The Subject in Question—Sartre's Critique of Husserl in the Transcendence of the Ego. [REVIEW]Barry Dainton - 2002 - Mind 111 (442):473-478.
  30. Alles Leben ist Stellungnehmen - Die Person als praktisches Subjekt.Roberta De Monticelli - 2011 - In Verena Mayer, Christopher Erhard, Marisa Scherini & Uwe Meixner (eds.), Die Aktualität Husserls. Karl Alber.
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  31. Husserl: significação e fenômeno.Carlos Ribeiro de Moura - 2006 - Dois Pontos 3 (1).
    resumo O objetivo deste artigo é discutir o modo como Husserl desenha a originalidade da subjetividade transcendental, frente à sua homônima psicológica. Se é certo que a noção de “imanência autêntica” pode apontar para as diferentes fronteiras entre o transcendental e o psicológico, resta que por si só ela não permite decidir nada quanto ao “modo de ser” transcendental, em sua diferença face ao “mundano”. Sendo assim, procura-se reconstituir alguns dos momentos centrais do esforço husserliano para construir um conceito de (...)
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  32. Sartre's Critique of the Husserlian Ego.Robert M. Doran - 1967 - Modern Schoolman 44 (4):307-317.
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  33. Husserl and Marion on the Transcendental I.Daniel J. Dwyer - 2010 - Quaestiones Disputatae 1 (1):39-55.
  34. Towards a Developmental Phenomenology: Transcendental-"Ego" and Body-"Ego".Henry Elkin - 1972 - Analecta Husserliana 2:258.
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  35. 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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  36. 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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  37. The Horizon of the Self: Husserl on Indexicals.Denis Fisette - 1998 - In Dan Zahavi (ed.), Self-Awareness, Temporality, and Alterity. Kluwer Academic Publishers. pp. 119-135.
    One of the questions raised by the conference’s topic, in particular the relationship between the self and the other, a matter much discussed since Merleau-Ponty’s death, is the question of husserlian phenomenology’s cartesianism. Some believe that despite his reservations towards cartesianism, Husserl never disavowed his commitment to the Cartesian program of a first philosophy.
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  38. Grundprobleme endlichen Selbstseins: Husserl, Heidegger, Sartre, Henrich.Marko Fuchs - 2008 - Phänomenologische Forschungen (y).
  39. The Phenomenology of Body and Self In Dietrich von Hildebrand and Edmund Husserl.Ann-Therese Gardner - 2013 - Quaestiones Disputatae 3 (2):28-36.
  40. The Origins of the Horizon in Husserl's Phenomenology.Saulius Geniusas - 2012 - Springer.
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  41. Against Unnecessary Duplication of Selves: A Sartrean Argument Against Zahavi.Simon Gusman - 2015 - Journal of the British Society for Phenomenology 46 (4):323-335.
    In this article I argue that Zahavi's Sartre-inspired combination of the experiential and narrative self entails an unnecessary duplication of selves. Sartre himself accused Husserl of the same mistake in The Transcendence of the Ego. He claims that Husserl's combination of the transcendental I and the Me is unnecessary, and that we can do without the first. I try to show that Sartre's critique of Husserl also applies to Zahavi. Sartre's critique is based on his idea of impersonal consciousness, which (...)
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  42. The Concept of Personhood in the Phenomenology of Edmund Husserl.Colin J. Hahn - 2012 - Dissertation, Marquette University
    This dissertation attempts to articulate the concept of personhood in Husserl. In his research manuscripts, Husserl recognized the need for a concrete description of subjectivity that still remained within the transcendental register. The concept of personhood, although never fully worked out, is intended to provide this description by demonstrating how the embodied, enworlded, intersubjective, and axiological dimensions of experience are integrated. After briefly outlining the characteristics of a transcendental phenomenological account of personhood, this dissertation outlines the essential structures of personhood. (...)
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  43. Epoché, the Transcendental Ego, and Intersubjectivity in Husserl's Phenomenology.Brian Harding - 2005 - Journal of Philosophical Research 30:141-156.
    This essay is concerned with defending Husserl against the criticism that he is insuffi ciently attentive to intersubjectivity. It has two moments; the fi rst articulates what I take to be a general version of the critique and then turns to a discussion of a version derived from Wittgenstein’s private language argument and the ensuing debate regarding this critique between Suzanne Cunningham and Peter Hutcheson. This discussion concludes by noting a general agreement betweenthe two participants that Husserl’s ego is not (...)
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  44. Epoché, the Transcendental Ego, and Intersubjectivity in Husserl’s Phenomenology.Brian Harding - 2005 - Journal of Philosophical Research 30:141-156.
    This essay is concerned with defending Husserl against the criticism that he is insuffi ciently attentive to intersubjectivity. It has two moments; the fi rst articulates what I take to be a general version of the critique and then turns to a discussion of a version derived from Wittgenstein’s private language argument and the ensuing debate regarding this critique between Suzanne Cunningham and Peter Hutcheson. This discussion concludes by noting a general agreement betweenthe two participants that Husserl’s ego is not (...)
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  45. The Absolute Ought and the Unique Individual.James G. Hart - 2006 - Husserl Studies 22 (3):223-240.
    The referent of the transcendental and indexical “I” is present non-ascriptively and contrasts with “the personal I” which necessity is presenced as having properties. Each is unique but in different ways. The former is abstract and incomplete until taken as a personal I. The personal I is ontologically incomplete until it self-determines itself morally. The “absolute Ought” is the exemplary moral self-determination and it finds a special disclosure in “the truth of will.” Simmel's situation ethics is useful for making more (...)
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  46. The Self and the Others: Common Topics for Husserl and Wittgenstein.Sara Heinämaa - 2012 - Southern Journal of Philosophy 50 (2):234-249.
    Several commentators have argued that Husserl's phenomenological project is compromised or even destroyed by Wittgenstein's critical inquiries into our use of psychological concepts. In contrast to oppositional interpretations, this paper explicates certain crucial connections between Husserl's phenomenology and Wittgenstein's late thinking—shared views that concern the embodied nature of selfhood and our relations to other selves. In line with certain recent contributions, I argue that there are important similarities between Husserl's analysis of these phenomena and Wittgenstein's remarks on our use of (...)
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  47. Volviendo a Husserl. Reactualizando el contexto filosófico tradicional del “problema” fenomenológico del otro. La Monadología de Leibniz. [REVIEW]Burt Hopkins - 2011 - Areté. Revista de Filosofía 23 (2):357-379.
    “Back to Husserl: Reclaiming the Traditional Philosophical Context ofthe Phenomenological ‘Problem’ of the Other: Leibniz’s Monadology”. The internalmotivation that led Husserl to revise his early view of the pure Ego as empty ofessential content is traced to the end of explicating his reformulation of phenomenologyas the egology of the concrete transcendental Ego. The necessity ofrecasting transcendental phenomenology as a transcendental idealism that followsfrom this reformulation is presented and the appearance of transcendentalsolipsism of this idealism exposed as unfounded. That the ground (...)
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  48. Does Husserl's Reach Exceed His Grasp?William Horosz - 1974 - Philosophy Today 18 (3):181-197.
  49. Fiction in Edith Stein's Idea of Empathy.Fernando Infante Del Rosal - 2013 - Ideas Y Valores 62 (153):137-155.
    RESUMEN En su primera investigación, Edith Stein se propuso definir la esencia de la Einfühlung (empatía) como experiencia de la conciencia ajena; pretendía así fundamentar que, como había indicado Husserl, ese acto abría la posibilidad de una intersubjetividad trascendental como solución al solipsismo de la conciencia. Stein halló la clave de esa esencia en la idea de originariedad, pero intentó evitar el problema de la empatía estética, sirviéndose de Los ídolos del autoconocimiento de Scheler. ABSTRACT In her first research project, (...)
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  50. Transcendental Subjectivity and the Human Being.Hanne Jacobs - 2014 - In Sara Heinämaa Mirja Hartimo & Timo Miettinen (eds.), Phenomenology and the Transcendental. Routledge. pp. 87-105.
    This article addresses an ambiguity in Edmund Husserl’s descriptions of what it means to be a human being in the world. On the one hand, Husserl often characterizes the human being in natural scientific terms as a psychophysical unity. On the other hand, Husserl also describes how we experience ourselves as embodied persons that experience and communicate with others within a socio-historical world. The main aim of this article is to show that if one overlooks this ambiguity then one will (...)
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