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  1. Husserls Theorie des Zeitbewusstseins in der Ästhetik improvisierter Musik.Dragan Ahmedovic - 2012 - GRIN.
    Edmund Husserl, Begründer der Phänomenologie als Wesensforschung, hielt in der Zeit von 1904 bis 1910 eine Reihe von Vorlesungen die sein Schüler Martin Heidegger 1928 unter dem Titel Vorlesungen zur Phänomenologie des inneren Zeitbewusstseins veröffentlicht hat. Das zentrale Thema der Schriftensammlung war die Untersuchung zeitlicher Konstitution subjektiven Empfindungsmoments und diesem Moment zugrunde liegende Selbstkonstitution des Zeitbewusstseins.Selbstkonstitution des Zeitbewusstseins basiert vor allem auf Urimpression, Retention und Protention, und diese Prozesse bilden eine Mannigfaltigkeit möglichen Konfigurationen der phänomenologischen Zeit . Alle diese Termini (...)
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  2. Critique of Reason and the Theory of Value: Groundwork of a Phenomenological Marxism.Ian Angus - 2017 - Husserl Studies 33 (1):63-80.
    There are three steps in my description of the ground-problem of value: First, Husserl’s analysis of the crisis of reason is based on the systematic loss and phenomenological recovery of the intuitive evidence of the lifeworld. But if letter symbols are essential to formalizing abstraction, as Klein’s de-sedimentation of Vieta’s institution of modern algebra shows, then the ultimate substrates upon which formalization rests cannot be “individuals” in Husserl’s sense. The consequence of the essentiality of the letter symbols to formalization is (...)
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  3. Sobre la racionalidad de la esfera afectiva y su vínculo con la razón teórica en la ética de E. Husserl.Celia Cabrera - 2014 - Revista de Filosofía (Madrid) 39 (1):73-94.
    El objetivo del artículo es evaluar en qué medida la primera tematización de Husserl de la conciencia afectiva logra extender el concepto de “razón” a esta esfera y determinar si el modo en que lo hace amenaza su autonomía respecto de la razón teórica. Nuestro eje será el problema de la constitución originaria del valor en los actos no objetivantes del sentimiento, tema anunciado en las Investigaciones Lógicas que adquiere un rol central en las primeras reflexiones éticas de Husserl.
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  4. Lógica, conocimiento y valor: un tríptico filosófico.Oscar Lucas González Castán - 2001 - Revista de filosofía (Chile) 25:187-212.
    Según se considere cuál es el ámbito de investigación al que debe circunscribirse la lógica y en qué consiste propiamente el conocimiento, tendremos una u otra idea de cómo los valores están relacionados con estos ámbitos de la actividad humana. En este artículo investigo críticamente la postura filosófica agnóstica de Wittgenstein en torno a los años en que escribió el Tractatus, las tesis neopragmatistas de Putnam y la fenomenología genética de Husserl en tanto que doctrinas relevantes para el estudio de (...)
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  5. Sophie Loidolt: Anspruch Und Rechtfertigung: Eine Theorie des Rechtlichen Denkens Im Anschluss an Die Phänomenologie Husserls. [REVIEW]James Dodd - 2014 - Husserl Studies 30 (1):65-69.
    The lifeworld is saturated with claims, justifications, assertions, validities, values and reasons; it is, in a manifold of senses, the very domain of right. In this brilliantly argued book, Sophie Loidolt advances the compelling thesis that these structures of right and justification, broadly construed, not only shape lived experience, but are, as “fundamentale Weisen der Welterschließung,” constitutive of subjectivity itself (p. 1).Loidolt takes as her point of departure the phenomenology of Edmund Husserl and offers a detailed reconstruction of Husserl’s genetic (...)
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  6. Complicar las emociones.John J. Drummond - 2002 - Areté. Revista de Filosofía 14 (2):175-189.
    “Complicating Emotions”. Husserl’s phenomenological axiology is rooted in two claims by Brentano: (1) that we apprehend what is valuable in acts of emotion (Akte der Gemütsbewegung), and (2) that these emotive acts are grounded in “presentations.” This paper first summarizes Husserl’s appropriation of Brentano’s second claim, and then sketches some ways in which Husserl’s own analyses might be corrected and extended if we are to begin to account for the complexity of the emotions. The paper concludes with some remarks about (...)
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  7. Advances Regarding Evaluation and Action in Husserl's Ideas II.Lester Embree - 2010 - In Thomas Nenon & Lester Embree (eds.), Issues in Husserl's II (Contributions to Phenomenology). pp. 173--198.
    He who sees everywhere only nature, nature in the sense of, and, as it were, through the eyes of, natural science, is precisely blind to the spiritual sphere, the special domain of the human sciences. Such a one does not see persons and does not see the Objects which depend for their sense upon personal performances, i.e., Objects of “culture.” (IV: 191).
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  8. Axiological and practical reason in Husserl.Urbano Ferrer Santos - 2012 - Veritas: Revista de Filosofia da PUCRS 27 (27):77-95.
    El artículo pretende ofrecer algunas claves interpretativas de la Axiología y Práctica materiales de Husserl. El estudio de la primera parte se centra en la cuestión de la verdad y el cumplimiento de los actos no objetivantes. La segunda parte analiza los sentidos que en Husserl tiene la noción práctica de fin y pone en conexión la verdad práctica con el imperativo categórico en su versión husserliana de actuar según el mejor saber y la mejor conciencia, aplicado tanto a las (...)
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  9. The Constitution of Human Values.J. N. Findlay - 1977 - Royal Institute of Philosophy Lectures 11:189-207.
    The present paper is an attempt to study the acts and intentions which set up for the subject, and for the community of subjects, a set of values and disvalues which impose themselves as valid upon everyone, and which everyone must tend to prescribe, or to warn against, for everyone. The acts which set up a formal apophantic and ontology have been studied by Husserl in his Formal and Transcendental Logic , but he has not set out a comparable theory (...)
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  10. 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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  11. What Phenomenology Ought to Be.Tobias Keiling - 2014 - Research in Phenomenology (2):281-300.
    Steven Crowell’s rich book is an eminent advance in the interpretation of Husserl and Heidegger, in thinking about the nature of phenomenology as a way of philosophical inquiry, and in accessing the contribution phenomenology can make to philosophy in general. Just as its predecessor Husserl, Heidegger, and the Space of Meaning (2001) has not stood uncontested—the review by Taylor Carman, for instance, is very critical—Crowell’s new book on normativity is also likely to spur debate. But such debate should be most (...)
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  12. Envy and Ressentiment, a Difference in Kind: A Critique and Renewal of Scheler's Phenomenological Account - See More At: Http://Www.Bloomsbury.Com/Us/Early-Phenomenology-9781474276047/#Sthash.jLOTi3Tn.Dpuf.Michael R. Kelly - 2016 - In Brian Harding & Michael Kelly (eds.), Early Phenomenology. Bloomsbury Academic.
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  13. Ecological Goods That Obligate.Adam Konopka - 2009 - Environmental Ethics 31 (3):245-262.
    Phenomenological resources can be used to develop a nonanthropocentric theory of ecological values that gives rise to an obligation for moral agents. There is logical space in Edmund Husserl’s early theory of value that is inclusive of nonhuman animals and vegetation as members of a life community (Lebensgemeinschaft) possessing ecological characteristics. Within this legal space is a characterization of ecological obligation that is not tied to any single moral law, as it is in deontological ethics and utilitarianism, but founded on (...)
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  14. Arte e Fenomenologia: Até à Arte Real/Abstrata, Seguindo a "Redução Fenomenológica" de Husserl.Fátima Lambert - 2011 - Revista Portuguesa de Filosofia 67 (3):471 - 500.
    Destacam-se os conceitos fundantes da Fenomenologia husserliana constantes num Manuscrito inédito, procurando configurar urna estética. As definições de obra de arte, de representação, o valor da Arte no contexto da "Estética pura", mediante a valência metodológica da redução pura, refletem afinidades aos processos "depuradores" empreendidos a partir do último quartel do século XIX e nas vanguardas artísticas de início do século XX. Salientam-se casos de protagonistas como Pierre Reverdy (poesia e ensaio), Cézanne e Mondrian (pintura) que nesse período inovador demonstram (...)
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  15. Meanings and Ideals: Elements of an Husserlian Axiology.Steven W. Laycock - 1993 - Analecta Husserliana 40:179.
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  16. Perception, consciousness of image and aesthetic consideration in edmund Husserl’s phenomenology.Jesus Ortega - 2009 - Eidos: Revista de Filosofía de la Universidad Del Norte 10:52-91.
    Husserl’s concept of subjectivity doesn’t bound to its logical and episte­mological aspects, but it extends to its ethic und aesthetic dimensions. The external perception constitutes the original and founding experience of transcendental life. Moreover the per­ception’s trend to a complete vision of the things moves the whole subject and explains its dynamism. This trend is just an ideal, which any kind of sub­jective effort could realize. However Husserl considers some experiences, which imply the subject’s “liberation” from the passivity of a (...)
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  17. Smith, William Hosmer: The Phenomenology of Moral Normativity.Anne C. Ozar - 2016 - Husserl Studies 32 (1):67-73.
    In the field of contemporary metaethics, discontinuity theories that also want to defend the objectivity of moral claims tend to be broadly Kantian.While several such theories have made good use of what William Hosmer Smith labels a “narrow phenomenology” of ‘what it is like’ for agents to be confronted with what appear to be objective, categorical demands, he rightly observes that “they haven’t yet fully articulated the experiences that make this moral deliberation possible and to which it is beholden” (p. (...)
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  18. Prolegómenos Para Una "Fenomenología Del Juicio Del Gusto".Nel Rodríguez Rial - 2011 - Revista Portuguesa de Filosofia 67 (3):551 - 568.
    Faz-se urna análise do juízo de gosto que visa abordar o problema do subjetivismo estético. Com este fim, exploram-se as camadas passivas da experiência perceptivo-avaliativa, sob inspiração dos escritos de Husserl e do horizonte de um Gefühlsästhetik que o autor deste trabalho começou a desenvolver no seu trabalho anterior Curso de Estética fenomenológica. Argumenta-se que a experiência judicativa de gosto é baseada e fundamentada na experiência pré-reflexiva de gosto: para o nosso gosto de ser capaz de julgar uma obra de (...)
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  19. Values in Contexts: An Ontological Theory.Barry Smith - 2015 - In G. John M. Abbarno (ed.), Inherent and Instrumental Values. Excursions in Value Inquiry. University Press of America. pp. 17-29.
    Values exist not in isolation, but in complex wholes. Values are what they are because of the complex wholes in which they are situated. To do justice to this thesis will require a holistic ontology, a theory according to which many types of entities exist only as inseparable parts or moments of wider contexts or environments. An ontological theory of environments -- with roots in Gestalt psychology and the ecological psychology of J. J. Gibson and Roger Barker, and which is (...)
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  20. Husserl’s Original Project for a Normative Phenomenology of Emotions and Values.Panos Theodorou - 2012 - In Values: Readings and Sources on a Key Concept of the Globalized World.
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  21. Facetas de la corporalidad en la ética Husserliana.Roberto J. Walton - 2014 - Eidos: Revista de Filosofía de la Universidad Del Norte 21:237-259.
    Un primer aspecto concierne a la praxis no-intencional y primaria del cuerpo propio. A ello se añade su condición de sostén para los valores sensibles de la comodidad y la salud, y de trampolín para valores espirituales cuyo nivel superior se encuentra en los valores éticos de la persona. Estos puntos de vista husserlianos encuentran nuevos desarrollos en la fenomenología: M. Henry pone el acento en un "yo puedo" pre-intencional, y Ricoeur describe el cuerpo propio como "fuente" de valores propios (...)
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Husserl: Ethics
  1. The Role of Feelings in Husserl's Ethics.Christopher Arroyo - 2009 - Idealistic Studies 39 (1/3):11-22.
    Though Husserl tends to receive less attention than other phenomenologists, there is growing interest in his ethics. Proponents of Husserl’s ethics argue that his moral philosophy is not merely of historical interest; Husserl, they claim, can contribute positively to contemporary debates in ethics, specifically debates about the role of feelings in moral agency. This paper raises questions about this last claim. I argue that, on the one hand, Husserl’s moral psychology proves superior to some of his modern predecessors, insofar as (...)
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  2. The Role of Feelings in Husserl’s Ethics.Christopher Arroyo - 2009 - Idealistic Studies 39 (1/3):11-22.
    Though Husserl tends to receive less attention than other phenomenologists, there is growing interest in his ethics. Proponents of Husserl’s ethics argue that his moral philosophy is not merely of historical interest; Husserl, they claim, can contribute positively to contemporary debates in ethics, specifically debates about the role of feelings in moral agency. This paper raises questions about this last claim. I argue that, on the one hand, Husserl’s moral psychology proves superior to some of his modern predecessors, insofar as (...)
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  3. Epoché delle epoche (con in appendice una lettera di E. Husserl a E. Rádl).Luigi Azzariti-Fumaroli - 2009 - Archivio di Storia Della Cultura 22:251-266.
    Through a commentary of the letter sent by Husserl to the 8th International Congress of Philosophy in 1934, the essay intends to clarify the concept of “responsibility” as a “universal form” thanks to which the rational human being orients his acts according to a consciously ethical direction. By focusing on the dynamics that characterize the relationship between Logos and Ethos, is then pointed up Husserl’s aim to build a gnoseology that can’t be solved in an abstract intellectualism as it embodies (...)
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  4. Phenomenology, the Moral Sense, and the Meaning of Life: Some Comments of the Philosophy of Edmund Husserl and A-T. Tymieniecka.Jes Bjarup - 1991 - Analecta Husserliana 35:169.
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  5. Husserl, l'etica, il piacere. Riflessioni a partire da una riscoperta.Roberto Brigati - 2010 - Aisthesis. Pratiche, Linguaggi E Saperi Dell’Estetico 3 (2).
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  6. The Life-world as Moral World: Vindicating the Life-world en route to a Phenomenology of the Virtues.Mark W. Brown - 2010 - Bulletin d'Analyse Phénoménologique 6 (3):1-25.
    Clarifying the essential experiential structures at work in our everyday moral engagements promises both (1) to provide a perspicacious self-understanding, and (2) to significantly contribute to theoretical and practical matters of moral philosophy. Since the phenomenological enterprise is concerned with revealing the a priori structures of experience in general, it is then well positioned to discern the essential structures of moral experience specifically. Phenomenology can therefore significantly contribute to matters pertaining to moral philosophy. In this paper I would like to (...)
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  7. Husserl's Rational "Liebesgemeinschaft".R. Philip Buckley - 1996 - Research in Phenomenology 26 (1):116-129.
  8. Phenomenology at the Edge of its Orbit.Edward S. Casey - 2015 - Journal of Chinese Philosophy 42 (1-2):213-220.
    Although cultures far away and with other languages and customs are felt to be exotic by many in one s own culture, all cultures recognize the importance of a consistent bodily praxis as a basis for ethical behavior. I show that thinkers as diverse as Aristotle, Dewey, James, Peirce, Husserl, and Merleau-Ponty all acknowledge this habitual-bodily basis as well as its deeply social character. So does Confucius, even if he emphasizes ceremonial aspects more than Aristotle, the American pragmatists, and phenomenologists. (...)
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  9. Relations, Quasi-Assumptions, and Material Aprioris: Reality and Values in Brentano, Meinong, Husserl.Beatrice Centi - 2009 - In B. Centi & W. Huemer (eds.), Values and Ontology: Problems and Perspectives. Ontos.
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  10. Husserl on Ethical Renewal and Philosophical Rationality: Intercultural Reflection.Chi Yu Chung - 2012 - Investigaciones Fenomenológicas 9:145-156.
    In the Kaizo articles, written between 1922 and 1924, Husserl drew on the intercultural relationship between Europe and non-Europe. The viewpoints he held in these articles do not deviate much from that in the Vienna lecture 1935, which is later included in Crisis. It is in the latter that Husserl delineates systematically what he thinks of the idea of Europe and what makes Europe different from the other parts of the world. Notably, these viewpoints were already disclosed in the Kaizo (...)
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  11. Towards a Transcendental Phenomenological Ethics: An Essay Examining the Phenomena of Moral Sensibility Based Upon the Philosophy of Edmond Husserl.Bradley Osborne Condie - 1986 - Dissertation, Northwestern University
    This dissertation seeks to ascertain whether or not, within the framework of Edmund Husserl's philosophy, ethical standards are objectively true. The procedure used is tripartite. First, an exploratory sketch is made of some common intuitions about moral standards and their possible objectivity. Second, a close textual examination of Husserl reveals that an ethical concern is the root motivation of Husserl's philosophy. Third, a reconstruction is made of the ethical forms implied by this analysis. Key forms examined include: the need for (...)
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  12. Will, Action, and Normativity (Husserl and Kant). / Volonte, Action Et Normativite (Husserl Et Kant).Ion Copoeru - 2005 - Studia Philosophica 1.
    The unitary description both of the thing and of the other allowed to the Husserlian phenomenology to overcome the classical distinction between representation and will and to treat the volition and action as specific objects. In the following paper we shall investigate the basic concepts of a phenomenology of will and action comparing it with Kant's position in this respect. Our research will focus on the phenomenological description of the passage from the inchoative moment of the action to the action (...)
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  13. Husserl on the Ethical Renewal of Sympathy and the One World of Solidarity.Zachary Davis - 2005 - Southern Journal of Philosophy 43 (4):561-581.
    Edmund Husserl’s Kaizo articles mark one of his first attempts at notions of cultural renewal and critique. (1) Central to both of these notions for Husserl is the idea of a best possible humanity. At the conclusion of the Kaizo articles, Husserl entertains some quite troubling and potentially dangerous descriptions of the best possible in terms of an Übernation or Weltvolk. Although merely provisional, these descriptions call for a cultural and ethical renewal through the reorientation of humanity in accord with (...)
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  14. Phenomenology and Ethics: From Value Theory to an Ethics of Responsibility.Zeynep Direk - 2014 - Studia Phaenomenologica 14:371-393.
    There seems to be a shift in phenomenology in the 20th century from an ethics based on value theory to an ethics based on responsibility. This essay attempts to show the path marks of this transition. It begins with the historical development that led Husserl to address the question of ethical objectivity in terms of value theory, with a focus on Kant, Hegel, and Nietzsche. It then explains Husserl’s phenomenology of ethics as grounded in value theory, and takes into account (...)
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  15. Christian Lotz: 'Vom Leib Zum Selbst'. [REVIEW]James Dodd - 2008 - Husserl Studies 24 (2):149-157.
  16. The Vocation of Motherhood: Husserl and Feminist Ethics. [REVIEW]Janet Donohoe - 2010 - Continental Philosophy Review 43 (1):127-140.
    In this paper, I explore a confrontation between Husserl’s ethical position of vocation and its absolute ought with a feminist ethical position. I argue that Husserl’s ethics has a great deal to offer a feminist ethics by providing for the possibility of an ethics that is particular rather than universal, that recognizes the role of the social through tradition in establishing values and norms without conceding the ethical responsibility of the individual, and that acknowledges the role of both reason and (...)
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  17. Husserl on Ethics and Intersubjectivity: From Static to Genetic Phenomenology.Janet Donohoe - 2004 - Humanity Books.
    On the distinction between static and genetic phenomenologies -- On time consciousness and its relationship to intersubjectivity -- On the question of intersubjectivity -- The Husserlian account of ethics -- Conclusion: The impact of genetic phenomenology.
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  18. Genetic Phenomenology and the Husserlian Account of Ethics.Janet Donohoe - 2003 - Philosophy Today 47 (2):160-175.
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  19. Genetic Phenomenology, Intersubjectivity and the Husserlian Account of Ethics.Janet Donohoe - 1998 - Dissertation, Boston College
    The development of genetic phenomenology marks a change in Husserl's thinking which occurred between 1917 and 1921. Much of the second half of his philosophical life was devoted to genetic phenomenology as a supplement to the static phenomenology of his earlier writings. I argue that the development of genetic phenomenology, which involves a regressive inquiry into the genesis of the ego and of meaning, coincided with and made possible a greater emphasis on ethical and intersubjective positions in Husserl's later writings. (...)
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  20. Self-Responsibility and Eudaimonia.J. Drummond - 2010 - In Carlo Ierna, Hanne Jaccobs & Filip Mattens (eds.), PHILOSOPHY PHENOMENOLOGY SCIENCES. Springer. pp. 441--460.
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  21. Respect as a Moral Emotion: A Phenomenological Approach.John J. Drummond - 2006 - Husserl Studies 22 (1):1-27.
  22. Self, Other, and Moral Obligation.John J. Drummond - 2005 - Philosophy Today 49 (Supplement):39-47.
    This paper (1) questions the manner in which James Mensch's <I>Ethics and Selfhood: Alterity and the Phenomenology of Obligation<D> characterizes the alternatives among moral theories provided, for example, by Kant and Aristotle; (2) considers and criticizes the notion of "inherent alterity" that Mensch uses to articulate a middle ground in moral theory; and (3) offers an alternative phenomenology of obligation. The notion of "inherent alterity," standing on apparently opposed Husserlian and Levinasian legs, is, it is charged, ambiguous. I argue that (...)
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  23. Moral Objectivity: Husserl's Sentiments of the Understanding. [REVIEW]John J. Drummond - 1995 - Husserl Studies 12 (2):165-183.
    This paper explores two perspectives in Husserl's recently published writings on ethics and axiology in order to sketch anew a phenomenological account of practical reason. The paper aims a) to show that a phenomenological account of moral intentionality i) transcends the disputes between intellectualist-emotivist and intellectualist-voluntarist disputes and ii) points toward a position in which practical reason has an emotive content or, conversely, the emotions have a cognitive content, and the paper aims b) to show that a phenomenological ethics identifies (...)
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  24. 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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  25. Mario Sancipriano: 'Edmund Husserl. L'etica Sociale'. [REVIEW]Adriano Fabris - 1991 - Husserl Studies 8 (3):233-235.
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  26. Phenomenology and the Beginning of the Moral Problem.Marianna Fallia - 1991 - In A.-T. Tymieniecka (ed.), Husserlian Phenomenology in a New Key. Springer. pp. 53-65.
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  27. La Ética en Husserl.Urbano Ferrer - 1991 - Revista de Filosofía (Madrid) 6:457.
    The article examines the notion of open system as suitable for giving an account of dynamism of living being. However difficulties come by trying to incorporate the finality to the system, since it´s fixed as a state from outside or is established in the improper terms of autoproductivity and neguentropye. That leads to explain the final cause in interaction with the other intrinsecal causes, in as much they remain incomplete without her. Whith the passage to human living the linear scheme (...)
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  28. The Cultural Community: An Husserlian Approach and Reproach.Molly Brigid Flynn - 2012 - Husserl Studies 28 (1):25-47.
    What types of unity and disunity belong to a group of people sharing a culture? Husserl illuminates these communities by helping us trace their origin to two types of interpersonal act—cooperation and influence—though cultural communities are distinguished from both cooperative groups and mere communities of related influences. This analysis has consequences for contemporary concerns about multi- or mono-culturalism and the relationship between culture and politics. It also leads us to critique Husserl’s desire for a new humanity, one that is rational, (...)
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  29. Self-Responsibility, Tradition, and the Apparent Good.Molly Brigid Flynn - 2011 - Studia Phaenomenologica 11 (1):55-76.
    The crucial distinction for ethics is between the good and the apparent good, between being and seeming. Tradition is useful for developing our ability to make this distinction and to live ethically or in self-responsibility, but it is also threatening to this ability. The phenomenology of Husserl and of others in the Husserlian tradition, especially Robert Sokolowski, are helpful in spelling out how tradition works; how the difference between the apparent good and the good is bridged in the experience of (...)
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