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  1. A Husserlian Account of the Affective Cognition of Value.Toru Yaegashi - 2019 - In Shigeru Taguchi & Nicolas de Warren (eds.), New Phenomenological Studies in Japan. Springer Verlag. pp. 69-82.
    We seem to have some knowledge of the value the things around us have. And some of our knowledge of value seems to be acquired through affective experiences, i.e., by our emotions. In this paper, I will give an account of the relationship between emotions and knowledge of values, largely based on Edmund Husserl’s theory of perception of value. First, I will give a pro tanto justification of the idea that affective cognition of value exists. Then, I will briefly introduce (...)
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  2. Normativité et intentionnalité : pour un pluralisme normatif.Marie-Hélène Desmeules - 2018 - Bulletin d'Analyse Phénoménologique 14 (2):1-33.
    Brentano et Husserl reconnurent tous deux que certaines de nos intentionnalités posent des enjeux normatifs. Seulement, Brentano croyait que les intentionnalités ne peuvent être qualifiées normativement que si elles sont incompatibles avec une autre façon opposée de se rapporter intentionnellement à un même objet. Husserl insista pour sa part sur le fait qu’il n’y a des enjeux normatifs que là où il y a une relation intentionnelle et positionnelle. Malgré cette distinction, en imposant ces conditions (incompatibilité et position) pour qu’il (...)
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  3. Phenomenological Distinctions: Two Types of Envy and Their Difference From Covetousness.Michael R. Kelly - 2016 - In J. Aaron Simmons & J. Edward Hackett (eds.), Phenomenology for the Twenty-first Century. Palgrave-Macmillan.
  4. "We-Subjectivity": Husserl on Community and Communal Constitution.Ronald McIntyre - 2012 - In Christel Fricke & Dagfinn Føllesdal (eds.), Intersubjectivity and Objectivity in Adam Smith and Edmund Husserl. Ontos. pp. 61-92.
    I experience the world as comprising not only pluralities of individual persons but also interpersonal communal unities – groups, teams, societies, cultures, etc. The world, as experienced or "constituted", is a social world, a “spiritual” world. How are these social communities experienced as communities and distinguished from one another? What does it mean to be a “community”? And how do I constitute myself as a member of some communities but not of others? Moreover, the world of experience is not constituted (...)
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  5. Fenomenología y poesía: caminos hacia lo esencial.Carlos Arturo Guevara Amórtegui - 2011 - Logos: Revista de la Facultad de Filosofia y Humanidades 20:103-124.
    Phenomenology and the creation of poetry offer ways to understand life different from the one proposed by sciences or conventional knowledge. Phenomenology and poetry send us to a universe of different horizons and layers where it is possible to find and discover essential truths about the being and his existence. This possibility to find transcendental truths that enriches human knowledge over the place and the role of men in life (Lebenswelt) is a primordial event where language establishes new forms of (...)
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  6. The Phenomenology of Moral Normativity.William Hosmer Smith - 2011 - Routledge.
    The topic of this book is a fundamental philosophical question: why should I be moral? Philosophers have long been concerned with the legitimacy of morality's claim on us, especially with morality's ostensible aim to motivate certain actions of all persons unconditionally. While the problem of moral normativity - that is, the justification of the binding force of moral claims - has received extensive treatment analytic moral theory, little attention has been paid to the potential contribution that phenomenology might make to (...)
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  7. Remarks on Aesthetic Intentionality: Husserl or Kant.Danielle Lories - 2006 - International Journal of Philosophical Studies 14 (1):31-49.
    It is sometimes claimed that Husserl's writings provide an inspiration for considering art today. More specifically we ask here whether Husserl's description of aesthetic attitude is rich and original. The comparisons he draws between the aesthetic attitude and the phenomenological attitude always aim to clarify the phenomenological attitude and thus take it for granted that the typical features of the aesthetic attitude are well known. In this way Husserl presupposes and retrieves the teaching of Kant, although in certain working notes (...)
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  8. Der Phänomenologe in der Galerie. Husserl Und Die Malerei.Detlef Thiel - 1998 - Axiomathes 9 (1-2):35-47.
  9. Art and Phenomenology in Edmund Husserl.Milan Uzelac - 1998 - Axiomathes 9 (1-2):7-26.
  10. Toward a Phenomenological Psychology of Cultural Artifacts.Christopher M. Aanstoos - 1997 - Journal of Phenomenological Psychology 28 (1):66-81.
    Phenomenological psychology is shown as a means to examine implications of mass-commodity culture, through the presentation of a phenomenological analysis of a TV commercial. This advertisement plays upon the vicissitudes of fathers' experiences of their relationships with their pre-pubescent daughters. The findings disclose an image of a father's ambivalently lived inability to tolerate his daughter's first sexual attraction to another male, and his attempt to continue to control the satisfaction of his daughter's bodily desire through commodities. The significance of and (...)
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  11. “Knowing Good and Evil...” (Genesis 3:5b). [REVIEW]Erazim Kohák - 1993 - Husserl Studies 10 (1):31-41.
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  12. A Poet's Life and Work in the Perspective of Phenomenology.AsbjØrn Aarnes - 1991 - Analecta Husserliana 37:167.
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  13. Vorlesungen über Ethik und Wertlehre 1908–1914.Robert Welsh Jordan - 1991 - Husserl Studies 8 (3):221-232.
  14. Husserl's Ethics?Tom Nenon - 1990 - Research in Phenomenology 20 (1):184-188.
  15. Value and Moral Discernment: A Phenomenological Inquiry.Linda Diane Holler - 1981 - Dissertation, Vanderbilt University
    This thesis explores the dialogical grounds of our moral being. What is presented is a description of the structures of our being-in-the-world through which value occurs in relation. I propose that the self is a relational being, that reality is relational, and that the dialogue between self, world, and others names the experiential ground or dynamic texture through which value is achieved. The way we are in the world and related to others is such that there is nothing in-itself, and (...)
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  16. The Function of Wertfűhlen in Scheler's Theory of Value.Lucinda Ann Vandervort Brettler - 1970 - Dissertation, McGill University
    This thesis (110 pages) was submitted in March 1970 in partial fulfillment of the requirements for the degree of Master of Arts. The work was supervised by Professor Raymond Klibansky, McGill University.
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  17. Fenomenologia Della Critica.Luciano Anceschi - 1967 - Philosophy and Phenomenological Research 28 (1):152-153.
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