Journal articles: 'Edmund Husserl'

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Köchler, Hans. "Edmund Husserl." Philosophy and History 24, no. 1 (1991): 3–4. http://dx.doi.org/10.5840/philhist1991241/223.

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Warren, Nicolas De. "Edmund Husserl." American Catholic Philosophical Quarterly 81, no. 4 (2007): 677–81. http://dx.doi.org/10.5840/acpq200781411.

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Lotz, Christian. "Edmund Husserl." Teaching Philosophy 29, no. 4 (2006): 373–76. http://dx.doi.org/10.5840/teachphil200629452.

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Migasiński, Jacek, and Marek Pokropski. "Edmund Husserl i filozofia radykalnego początku." Stan Rzeczy, no. 1(16) (April 1, 2019): 263–86. http://dx.doi.org/10.14394/srz.16.10.

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W artykule omawiamy na podstawie prac Edmunda Husserla oraz korespondencji z jego uczniem Arnoldem Metzgerem wybrane idee fenomenologii, pokazując, jak bardzo radykalny i maksymalistyczny był to projekt, który w skrócie można scharakteryzować jako próbę rozpoczęcia filozofii od nowa. Wychodząc od skrajnie pesymistycznej oceny filozofii i nauki, Husserl opisuje kryzys racjonalności, który dotknął Europę. Rozwiązaniem ma być stworzenie nowej, ściśle naukowej filozofii, czyli fenomenologii. Wedle zamysłów Husserla, miała ona stanowić całkiem nową fundamentalną dyscyplinę naukową dającą podstawę innym naukom, w tym m.in. psychologii. Zadanie, jakie sobie Husserl postawił, wymagało radykalnych środków, dlatego dużą część swoich rozważań poświęcił na opracowanie nowej metody filozoficznej, której celem było m.in. zawieszenie całej uprzednio nabytej wiedzy. Maksymalistyczny projekt Husserla zmagał się z wewnętrznymi ograniczeniami i sprzecznościami, doprowadził jednak do przełomu teoretycznego w filozofii XIX i XX wieku. Cel tak pomyślanej nowej filozofii nie był wyłącznie naukowy, lecz również cywilizacyjny. Fenomenologia miała doprowadzić do odnowy duchowej ludzkości poprzez transformację nauki i odkrycie nieskończonej idei racjonalności leżącej u podstaw kultury europejskiej.

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Sobota, Daniel Roland. "Między episteme i doksa. Polemika z Witoldem Płotką." Idea. Studia nad strukturą i rozwojem pojęć filozoficznych 30, no. 2 (2018): 98–106. http://dx.doi.org/10.15290/idea.2018.30.2.07.

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The aim of presented article is the discussion with several theses of Witold Płotka's book Studia z fenomenologii poznania. Transcendentalna filozofia Edmunda Husserla a problem wiedzy [Studies in the Phenomenology of Cognition. Transcendental Philosophy of Edmund Husserl and the Problem of Knowledge]. After a short presentation of its main theses, the article subjects them to criticism. It starts with a observation that Husserl's theory of cognition, as reconstructed by Płotka, assumes the primacy of theoretical reason, which results in two major problems: ignoring the ontological assumptions of cognition as such and its life-world context. The introduction of the latter element into the discussion implies radical reconstruction of the phenomenology of cognition in the direction of the phenomenology of life.

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Flusser, Vilém. "On Edmund Husserl." Philosophy of Photography 2, no. 2 (July 17, 2012): 234–38. http://dx.doi.org/10.1386/pop.2.2.234_7.

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Aguirre, Antonio. "Edmund Husserl: Idealisierung und Doxa." Phänomenologische Forschungen 2010, no. 1 (2010): 167–90. http://dx.doi.org/10.28937/1000107836.

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As its title indicates, our work deals with two motifs which, in the end, flow together. The first has to do with the confrontation (long a subject of philosophical discussion) between the Lebenswelt and its mathematization at the hands of the sciences. Mathematics, according to Husserl, is a science whose contents – axioms, laws, geometric solids – are ideas. Idealization, as practiced by Husserl, consists in adopting and adapting Kant’s interpretation of ‘the idea’, and in designating both mathematical exactitude and the thing in its totality as ‘ideas in the Kantian sense’. The second motif examines Husserl’s attempt to identify the Lebenswelt with Plato’s ‘mere opinion’ (doxa as opposed to episteme). Husserl mounts a defense of doxa, granting it a value as high as, or even higher than, that of episteme. We want to show what this higher value of doxa consists in. Thus, we enter into the problem of measurement, a phenomenon which, beginning as an estimative, pre-geometrical operation, leads to exactitude. In this context, we propose the following thesis: measurement, thanks to the idealization of ‘the thing’ which makes it possible, is the foundation of mathematical exactitude. However, things themselves are given only in gradations, fragments, sides – in other words, they are given perspectivally. Hence, propositions about them can at first only be subjective, private opinions (in the sense of doxa).

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Miszczyński, Ryszard. "Semantical Categories – Edmund Husserl, Stanisław Leśniewski." Prace Naukowe Akademii im. Jana Długosza w Częstochowie. Filozofia 13 (2016): 263–81. http://dx.doi.org/10.16926/fil.2016.13.17.

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Albuquerque, José Fábio da Silva. "AS CRÍTICAS HEIDEGGERIANAS AO STATUS FILOSÓFICO DA CONSCIÊNCIA EM HUSSERL DIANTE DA PROBLEMÁTICA DO CONHECIMENTO DO SÉCULO XIX." Síntese: Revista de Filosofia 38, no. 120 (June 30, 2011): 91. http://dx.doi.org/10.20911/21769389v38n120p91-115/2011.

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Neste artigo apresentamos as críticas que Heidegger direciona à consciência pura em Husserl como horizonte específico e primeiro da filosofia. Com a finalidade de dar uma resposta à crise na Filosofia ocorrida no século XIX e, consequentemente, estabelecer os parâmetros para o conceito científico, Edmund Husserl – combatendo o Psicologismo e o Neokantismo – apresenta a Fenomenologia enquanto ciência rigorosa e os atos da consciência transcendental como o campo de sua investigação. Heidegger, por sua vez, radicaliza a corrente fenomenológica e critica esse status da consciência pura como uma permanência de Husserl sob o influxo dos preconceitos da filosofia moderna.Abstract: This paper aims at presenting the criticisms that Heidegger addresses to Husserl’s pure consciousness, understood as the primary specific horizon of philosophy. In order to answer the crisis of 19th century Philosophy and, consequently, establish parameters for the scientific concept, Edmund Husserl – combating Psychologism and Neokantism – presents Phenomenology as a rigorous science and the acts of transcendental consciousness as his field of research. Heidegger, in turn, radicalizes the phenomenological trend and criticizes the status of pure consciousness as Husserl’s continuance under the prejudices of modern philosophy.

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SACIHAN, Dilek. "FENOMENOLOJİ GELENEĞİNDE EDMUND HUSSERL." Journal of Academic Social Science Studies Year: 15 - Number: 91, Year: 15 - Number: 91 (2022): 523–32. http://dx.doi.org/10.29228/jasss.52782.

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Joumier, Laurent. "Edmund Husserl (1859-1938)." Sciences Humaines Les Essentiels, HS3 (April 1, 2018): 45. http://dx.doi.org/10.3917/sh.hs3.0045.

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Fabris, Adriano. "Edmund Husserl. L'etica sociale." Husserl Studies 8, no. 3 (January 1991): 233–35. http://dx.doi.org/10.1007/bf00373662.

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Molotokienė, Ernesta. "AR HETEROFENOMENOLOGIJA ĮVEIKIA AUTOFENOMENOLOGIJĄ?" Problemos 77 (January 1, 2010): 70–79. http://dx.doi.org/10.15388/problemos.2010.0.1900.

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Straipsnyje aptariamas Danielio C. Dennetto pasiūlytas heterofenomenologijos metodas, pretenduojantis sąmonės patirtis tirti iš trečiojo asmens perspektyvos, ir analizuojamas argumentų už šio metodo pranašumą autofenonomenologijos, arba Edmundo Husserlio fenomenologijoje taikomo introspekcijos metodo iš pirmojo asmens perspektyvos atžvilgiu, korektiškumas. Dennettas, įvesdamas trečio asmens perspektyvą, heterofenomenologijos metodui siekia suteikti gamtos mokslų metodams būdingo objektyvumo, kurio nepavyko pasiekti Husserlio autofenomenologijos projektui dėl neišvengiamo subjektyvumo veiksnio. Todėl Dennettas subjektų pranešimams apie sąmonės patirtis suteikia įsitikinimų statusą, kurį legitimuoja jau ne pats subjektas, o stebėtojas (heterofenomenologas), šitaip atlikdamas mokslinį subjektų įsitikinimų apie sąmonės patirtis tyrimą. Bet ar subjektų pranešti įsitikinimai gali būti neutralūs, be subjektyvios interpretacijos apvalkalo, kaip to tikisi Dennettas? Straipsnyje tvirtinama, kad ambicingas Dennetto heterofenomenologijos metodas neišvengia Husserlio fenomenologijai būdingo subjektyvumo, nes Dennettas nekorektiškai interpretuoja Husserlį, iškreipdamas, bet neišvengdamas autofenomenologijai priskiriamų trūkumų.Pagrindiniai žodžiai: heterofenomenologija, autofenomenologija, sąmonė, metodas, intencionalumas, patyrimas.Does Heterophenomenology Surmount Autophenomenology?Ernesta Molotokienė SummaryDaniel C. Dennett’s heterophenomenological method for analyzing the experiences of one’s consciousness using the third person approach, as well as an analysis of the argument correctness of its superiority over the autophenomenology or introspective method of the first person approach applied in Edmund Husserl’s phenomenology are presented. By introducing the third person perpective, Dennett seeks to bestow the impartiality which is typical of the nature sciences, to heterophenomenological method. The Husserl autophenomenology project had failed in this field because of its inevitable subjectivity. Therefore, Dennett provides the subject’s messages about experiences of consciousness with the conviction status, which is legitimated not by the subject but by the observer (the heterophenomenologist), and in this way he carries out the scientific research of the subject’s convictions about the experiences of consciousness. But can the subject’s convictions be neutral, without a shell of subjective interpretation, as Dennett expects them to be? The article argues that the ambitious heterophenomenologic method of Dennett is unable to avoid the subjectivity typical of Husserl’s phenomenology, because Dennett interprets Husserl incorrectly by twisting his ideas, but is unable to elude the drawbacks of autophenomenology.Keywords: heterophenomenology, autophenomenology, consciousness, method, intentionality, experience.

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Payo, Francis. "Husserl and Stein on Empathy: Paving a Way Towards Integration." Philippiniana Sacra 50, no. 150 (2015): 247–62. http://dx.doi.org/10.55997/ps2003l150a2.

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Edith Stein is apparently better known than Edmund Husserl when it comes to a phenomenological understanding of empathy. Husserl served as her mentor in phenomenological studies, especially in her dissertation, On the Problem of Empathy, which introduced Stein as an important phenomenologist to reckon with in the world of philosophy. She continued to work closely with Husserl as his assistant, particularly in preparing to publish his Ideas II, the locus of the brewing controversy between Husserl and Stein concerning the phenomenological constitution of empathy. Some would argue that Husserl was influenced by Stein. However, she herself acknowledges that her consideration of empathy stays within the general framework of his phenomenology. With certain confidence, we can say that Husserl and Stein must have mutually influenced each other, but up to what extent? How can we delineate the grounds where they converge and diverge in constituting empathy? Can we find a way to integrate their phenomenological understanding of empathy? These questions revolve around the problem: How do we arrive at a synthesis of Edith Stein’s and Edmund Husserl’s understanding of empathy? This essay simply presents a preliminary context to this problem in the hope of finding salient aspects of their respective understanding, thus paving the way towards a possible integration, and perhaps a richer understanding of empathy.

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Barber, Michael D. "Genetic phenomenology and potentiality: a new insight to the theory of impathy in Husserl." Análisis, no. 75 (April 6, 2015): 61. http://dx.doi.org/10.15332/s0120-8454.2009.0075.02.

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<p>The following article has a main objective to re-read the theory of Empathy (Einfülung) by Edmund Husserl, through an analysis of the concept of analogic aprehension, since the critics by Alfred Schutz on his text The problem of trascendental intersubjectivity in Hussert.</p>

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Byrne, Thomas. "Husserl on Impersonal Propositions." Problemos 101 (April 26, 2022): 18–30. http://dx.doi.org/10.15388/problemos.101.2.

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The young Edmund Husserl stressed that the success of his philosophy hinged upon his ability to determine the subject and the predicate of impersonal propositions and their expressions, such as ‘It is raining’. This essay accordingly investigates the tenability of Husserl’s early thought, by executing the first study of his analysis of impersonal propositions from the late 1890s. This examination reshapes our understanding of the inception of phenomenology in two ways. First, Husserl pinpoints the subject by outlining why impersonal expressions are employed during communication. This contravenes interpretations of the early Husserl as uninterested in intersubjectivity. Second, by studying how Husserl determines the predicate by investigating existential propositions, I show that Husserl , in the late 1890s, came to his final view on the concept of being.

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Nenon, Thomas. "A Fundamental Difference: Husserl and Heidegger on the Grounding of Ethics." Investigaciones Fenomenológicas, no. 4-II (February 11, 2021): 191. http://dx.doi.org/10.5944/rif.4-ii.2013.29793.

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This essay begins by retracing the relationship between the early Heidegger and Edmund Husserl during the period when Heidegger’s thought was still closely aligned with Husserl’s phenomenological project. It then shows how a fundamental difference emerged over the question of what the ultimate grounds for action. When Heidegger says that Husserl has failed to address the real question about the meaning of Being, he is referring to the meaning of Dasein. Whereas Husserl maintains that willing and action must remain grounded in the intention/fulfillment structure of reason, Heidegger comes to the view that Dasein must resolutely accept its calling as the groundless ground of significance that is ulti-mate source of meaning in the world.El presente ensayo empieza retrocediendo hacia la relación del Heidegger temprano con Edmund Husserl, en el periodo en el que el pensamiento heideggeriano estaba todavía alineado con el proyecto fenomenológico de Husserl. A continuación, se muestra cómo a raíz de la pregunta por el sustrato último de toda acción emerge una diferencia fundamental. Cuando Heidegger dice que Husserl no ha conseguido hacer la verdadera pregunta acerca del sentido del ser, se refiere al sentido del Dasein. Mientras Husserl mantiene que la voluntad y la acción tienen que perma-necer fundamentadas en la estructura de intención/cumplimiento propia de la razón, Heidegger llega a la postura de que Dasein tiene que aceptar con determinación la llamada del fundamento abismático del significado, la últi-ma fuente del significado en el mundo.

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Himanka, Juha. "Husserl's two truths: Adequate and apodictic evidence." Phänomenologische Forschungen 2005, no. 1 (2005): 93–112. http://dx.doi.org/10.28937/1000107913.

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Edmund Husserl’s Logical Investigations was the breakthrough of phenomenology. What made it a breakthrough was the new way of explicating truth or evidence as self-givenness or adequacy. Husserl did however also have another interpretation of truth: evidence as indubitability or certainty of apodicticity. Originally Husserl thought that apodicticity increases the evidence of something already adequately given. Yet, in the first Cartesian Meditation Husserl differentiates the two modes of evidence. In this article the way to this split up of evidence is elaborated with the help of some recent publications in Husserliana. It is also suggested that the fact that Husserl has two separate views on truth is one reason for the dispersed state of Husserl- research. This article argues that Husserl’s early view on evidence adequacy is more original and interesting. The real philosophical challenge, however, is to be able to join the two modes of evidence under one strenge Wissenschaft.

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López López, Andrés Felipe. "Kurt Gödel, lector de Edmund Husserl." Revista Guillermo de Ockham 16, no. 2 (December 20, 2018): 83–101. http://dx.doi.org/10.21500/22563202.3938.

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Kurt Gödel, el matemático del teorema de completez, de los teoremas de incompletez y de la prueba de la consistencia del axioma de elección y la hipótesis generalizada del continuo, fue lector de Edmund Husserl. ¿Este hecho se explica por un interés esporádico?, ¿Husserl, antes que Gödel, había concentrado esfuerzos en un proyecto filosófico de fundamentación?, ¿estuvo Husserl tan cerca de una tal fundamentación universal del conocimiento como para haber motivado el interés de Gödel? En este trabajo se evidencia que la primera pregunta queda descartada y es sobre las respuestas a la segunda y tercera interrogación sobre las que versa la comprensión de un Kurt Gödel como estudiante de la Fenomenología de Edmund Husserl.

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Schmit, Roger. "Moritz Schlick und Edmund Husserl." Grazer Philosophische Studien 58 (2000): 223–44. http://dx.doi.org/10.5840/gps200058/5924.

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Depraz, Natalie. "Edmund Husserl, Adversus haereses mystikes?" Laval théologique et philosophique 50, no. 2 (1994): 327. http://dx.doi.org/10.7202/400842ar.

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Hopp, Walter. "The Philosophy of Edmund Husserl." Graduate Faculty Philosophy Journal 29, no. 2 (2008): 175–84. http://dx.doi.org/10.5840/gfpj200829224.

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Ferrer Santos, Urbano, and Sergio Sánchez Migallón. "La ética de Edmund Husserl." Investigaciones Fenomenológicas, no. 9 (July 28, 2012): 483. http://dx.doi.org/10.5944/rif.9.2012.764.

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Ales Bello, Angela. "Edmund Husserl and Edith Stein." American Catholic Philosophical Quarterly 82, no. 1 (2008): 143–59. http://dx.doi.org/10.5840/acpq200882124.

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Wagner, Norbert. "Der Familienname von Edmund Husserl." Husserl Studies 9, no. 3 (1992): 217–18. http://dx.doi.org/10.1007/bf00142817.

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Moran, Dermot. "Husserl and Ricoeur: The Influence of Phenomenology on the Formation of Ricoeur’s Hermeneutics of the ‘Capable Human’." Journal of French and Francophone Philosophy 25, no. 1 (September 15, 2017): 182–99. http://dx.doi.org/10.5195/jffp.2017.800.

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The phenomenology of Edmund Husserl had a permanent and profound impact on the philosophical formation of Paul Ricoeur. One could truly say, paraphrasing Maurice Merleau-Ponty’s brilliant 1959 essay ‘The Philosopher and his Shadow’,that Husserl is the philosopher in whose shadow Ricoeur, like Merleau-Ponty, also stands, the thinker to whom he constantly returns. Husserl is Ricoeur’s philosopher of reflection, par excellence. Indeed, Ricoeur always invokes Husserl when he is discussing a paradigmatic instance of contemporary philosophy of ‘reflection’ and also of descriptive, ‘eidetic’ phenomenology. Indeed, I shall argue in this chapter that Husserl’s influence on Ricoeur was decisive and provided an eidetic, descriptive methodology which is permanently in play, even when it has to be concretized and mediated by hermeneutics, as Ricoeur proposes after 1960.

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Taufiqurrahman, Taufiqurrahman. "Realisme Perspektival Edmund Husserl: Rekonstruksi Metafisik terhadap Teori Intensionalitas." Jurnal Filsafat 32, no. 1 (June 9, 2022): 108. http://dx.doi.org/10.22146/jf.68269.

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Posisi metafisik Edmund Husserl seringkali diperdebatkan di antara para komentatornya: apakah Husserl itu realis, idealis, atau netral secara metafisik. Alih-alih berambisi untuk membuat klaim yang terlalu umum tentang pemikiran Husserl, penelitian ini hanya fokus pada teori intensionalitas untuk mengetahui bagaimana komitmen metafisik Husserl di dalam teori tersebut. Penelitian ini, oleh karena itu, bertujuan untuk melakukan rekonstruksi metafisik terhadap teori intensionalitas Edmund Husserl dan kemudian membuktikan bahwa intensionalitas Husserlian lebih bercorak realis daripada idealis ataupun netral secara metafisik. Dengan menggunakan metode analisis tekstual terhadap karya-karya Husserl, penelitian ini setidaknya menghasilkan empat temuan. Pertama, intensionalitas kesadaran terhadap objeknya, dalam kerangka Husserlian, selalu dimediasi oleh makna. Kedua, objek intensi di dalam intensionalitas Husserlian itu bersifat transenden dan independen dari kesadaran. Ketiga, objek yang sama dapat diintensikan dengan mediasi makna yang berbeda-beda sesuai dengan perspektif yang menyituasikan intensi. Oleh karena itu, keempat, teori intensionalitas Husserl dapat dikategorikan sebagai salah satu versi dari realisme perspektival.

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Cavallaro, Marco. "LAS RAÍCES EMPIRIOCRITICISTAS DEL CONCEPTO DE MUNDO NATURAL EN E. HUSSERL." Investigaciones Fenomenológicas, no. 12 (February 2, 2021): 33. http://dx.doi.org/10.5944/rif.12.2015.29583.

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En este artículo queremos investigar la relación entre las filosofías de Edmund Husserl y Richard Avenarius. A pesar de que este tema ha sido prácticamente ignorado por los estudiosos de Husserl, es de suma importancia si uno quiere iluminar los orígenes del pensamiento fenomenológico de Husserl. Nuestra tesis es que el concepto de Husserl de actitud natural y su correlato, el mundo natural (Umwelt) -tal y como ellos surgen en diferentes conferencias durante la década de 1910 y especialmente en Ideas I con respecto a la reducción fenomenológica- se derivan de una temprana confrontación con el punto de vista del empiriocriticismo de Avenarius como fue expuesto en su libro Der menschliche Weltbegriff. Con el fin de mantener esta afirmación, discutiremos el acercamiento gradual de Husserl a las teorías del filósofo suizo-alemán así como su última crítica al mismo. Aunque, de hecho, Husserl concibió el punto de vista den Avenarius como un principio valioso, al final de sus reflexiones pone en cuestión algunas de las premisas de la filosofía empiriocriticista.In this paper I investigate the relationship between the philosophies of Edmund Husserl and Richard Avenarius. Despite this tapie has been almost disregarded by Husserlian scholars, it is of uttermost importance if one aims at illuminating the origins of Husserl's phenomenological thinking. My thesis is that Husserl's concept of natural attitude and its correlate, the natural world (Umwe/t) -as they emerge in various lectures during the 1910s and especially in Ideen I with respectmto the phenomenological reduction- stem from an early confrontation with Avenarius' "empiriocriticist" standpoint as laid out in his book Der menschliche Weltbegriff. In order to up hold this claim, I will discuss in my paper Husserl's gradual approach to the theories of the Swiss-German philosopher as well as his late critique of the same. Although Husserl in fact conceived of Avenarius' standpoint as a valuable beginning, he was decisively prompted in his late reflections to call into question sorne of the premises of the "empirio-criticist" philosophy.

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Puricelli, Franco César. "Edmund Husserl: Los objetos como unidades de sentido." Thémata Revista de Filosofía, no. 58 (2018): 137–56. http://dx.doi.org/10.12795/themata.2018.i58.08.

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Huerta Donado, Vanessa. "Edmund Husserl: del rigor matemático al preguntar filosófico." Eidos, no. 21 (July 2014): 127–46. http://dx.doi.org/10.14482/eidos.21.5174.

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Liu, Zihao. "Phenomenology After Deconstruction: Voice and Phenomenon as a Prolegomenon to Husserl’s Genetic Method." Studia Universitatis Babeș-Bolyai Philosophia 68, Special Issue (November 23, 2023): 89–96. http://dx.doi.org/10.24193/subbphil.2023.sp.iss.06.

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"Reading Voice and Phenomenon from a phenomenological perspective, this paper argues that the book is an internal criticism of Husserlian phenomenology that, among other things, can serve as an introduction to Husserl’s genetic method. Derrida’s most powerful arguments are delivered by turning the Cartesian method of Logical Investigations and Ideas I to Husserl’s inquiries into time-consciousness; as such, it is a phenomenological criticism through and through. An analysis of Husserl’s later manuscripts and lectures published posthumously shows that driven by what Derrida calls the radicality of intuitionism, Husserl has developed a genetic phenomenological method that breaks free from the metaphysics of presence and arrived at a conception of meaning and language that is similar to Derrida’s. Keywords: genetic phenomenology; Edmund Husserl; Jacques Derrida; Voice and Phenomenon"

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Scanlon, John. "IS IT OR ISN'T IT? PHENOMENOLOGY AS DESCRIPTIVE PSYCHOLOGY IN THE LOGICAL INVESTIGATIONS." Journal of Phenomenological Psychology 32, no. 1 (2001): 1–11. http://dx.doi.org/10.1163/156916201753534705.

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AbstractThis article looks back at some aspects of the heritage of Edmund Husserl's Logical Investigations on the occasion of that work's centennial, following some clues Husserl offered in his own 1925 retrospective evaluation. The themes pursued are: Dilthey's surprisingly enthusiastic appreciation of the work; Husserl's subsequent recognition of the kernel of truth in psychologism; the complex question of phenomenology as descriptive psychology; and, finally, the distinctive view of mental life introduced in that work.

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Gejdoš, Miroslav, and Mária Hrobková. "EDMUND HUSSERL AND HIS APPROACH TO THE PHENOMENON." International Journal of New Economics and Social Sciences 18, no. 2 (December 31, 2023): 233–44. http://dx.doi.org/10.5604/01.3001.0054.3062.

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The presented study presents the approach of the philosopher of phenomenology and ontology - Edmund Husserl. The subject is an attempt to point out the transition of thinking from the descrip-tion of the existing to the present in Husserl. Subsequently, we discuss Husserl and his approach to the term phenomenon, which, as the founder of phenomenology, is devoted to its investigation. We gradually address the topic of other important concepts such as intentionality, intersubjectivity, pairing, analogical apperception and "Lebenswelt".

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Illescas, María Dolores. "Introducción al pensamiento de Edmund Husserl." Estudios: filosofía, historia, letras 17, no. 130 (2019): 47. http://dx.doi.org/10.5347/01856383.0130.000295792.

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El presente trabajo pasa revista, si bien de una manera meramente introductoria, a algunos de los temas y problemas cardinales del proyecto filosófico de Edmund Husserl. Desde la teoría del significado presentada en Investigaciones lógicas hasta La crisis de las ciencias europeas y la fenomenología trascendental, y las cuestiones de la clave metódica de la reducción, la constitución del tiempo propio de la vida de conciencia o la constitución del sentido “otro yo” (como yo pero que no soy yo)

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35

Gniazdowski, Andrzej. "The Political Anthropology of Edmund Husserl." Dialogue and Universalism 28, no. 4 (2018): 195–214. http://dx.doi.org/10.5840/du201828463.

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36

Conde Soto, Francisco. "Tiempo y conciencia en Edmund Husserl." Investigaciones Fenomenológicas, no. 9 (July 28, 2012): 475. http://dx.doi.org/10.5944/rif.9.2012.763.

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37

Walton, Roberto. "Monadología y teleología en Edmund Husserl." Areté 28, no. 1 (August 1, 2016): 145–65. http://dx.doi.org/10.18800/arete.201601.007.

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38

Jonas, Hans. "Edmund Husserl and the Ontological Question." Études Phénoménologiques 17, no. 33 (2001): 5–20. http://dx.doi.org/10.5840/etudphen20011733/3410.

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39

Ricœur, Paul. "Edmund Husserl -A Quinta Meditação Cartesiana." Phainomenon 9, no. 1 (October 1, 2004): 245–70. http://dx.doi.org/10.2478/phainomenon-2004-0014.

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40

Jaegerschmid, Adelgundis, and O. S. B. "Conversations avec Edmund Husserl (1931-1936)." Alter, no. 28 (November 1, 2020): 321–50. http://dx.doi.org/10.4000/alter.2225.

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41

Jaegerschmid, Adelgundis, and O. S. B. "Conversations avec Edmund Husserl (1931-1936)." Alter, no. 28 (November 1, 2020): 340–69. http://dx.doi.org/10.4000/alter.2133.

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42

Jonas, Hans. "Edmund Husserl et la question ontologique." Alter, no. 22 (November 15, 2014): 15–28. http://dx.doi.org/10.4000/alter.281.

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43

Walto, Roberto J. "Edmund Husserl. La fenomenologia como monadologia." Husserl Studies 21, no. 2 (June 2005): 157–63. http://dx.doi.org/10.1007/s10743-005-4624-z.

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44

Trincia, Francesco Saverio. "The ethical imperative in Edmund Husserl." Husserl Studies 23, no. 3 (September 11, 2007): 169–86. http://dx.doi.org/10.1007/s10743-007-9022-2.

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45

Lotz, Christian. "Edmund Husserl: Zeitlichkeit und Intentionalitat (review)." Journal of the History of Philosophy 39, no. 1 (2001): 160–61. http://dx.doi.org/10.1353/hph.2003.0079.

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46

Walton, Roberto J. "Teleología y teología en Edmund Husserl." Estudios de Filosofía, no. 45 (January 8, 2012): 81–103. http://dx.doi.org/10.17533/udea.ef.13478.

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Husserl sostiene que la metafísica es una ciencia de hechos y vincula el problema de Dios con el análisis de la racionalidad teleológica inherente a la facticidad. El artículo analiza cuatro interpretaciones que ponen énfasis en la relación entre contingencia y la necesidad en el proceso de constitución (J. G. Hart), la significación de la hylética (A. Ales Bello), la cuestión de la fenomenalidad de Dios y su relación con el acrecentamiento axiológico (E. Housset) y los problemas relativos a la idea de Dios como garantía para el logro de una armonía en la comunidad de mónadas (K. Held). El propósito es subrayar la complementariedad entre un camino filosófico-argumentativo y un camino religioso-experiencial en el acceso a Dios, y hacer frente a la objeción de que la teoría de Husserl implica una idealización que encubriría el mundo de la vida.

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47

Uzelac, Milan. "Art and phenomenology in Edmund Husserl." Axiomathes 9, no. 1-2 (April 1998): 7–26. http://dx.doi.org/10.1007/bf02681700.

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48

Chaffin, Deborah. "Edmund Husserl, The Apodicticity of Recollection." Husserl Studies 2, no. 1 (1985): 3–32. http://dx.doi.org/10.1007/bf00140915.

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49

Walton, Roberto Juan. "MONADOLOGIA E TELEOLOGIA EM EDMUND HUSSERL." Journal of Teleological Science 1, no. 2 (June 3, 2021): 101–24. http://dx.doi.org/10.59079/jts.v1i2.28.

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O artigo analisa primeiro os níveis e o escopo da monadologia husserliana. Examina as bases instintivas que sustentam a relação entre as mônadas, a teleologia que orienta o desenvolvimento monádico e o surgimento dos modos primordiais da razão e do amor. Em segundo lugar, considera o despertar das mônadas e aponta o modo pelo qual uma forma ontológica, que tem sua formação prévia em teleologia instintiva, se torna progressivamente, à medida que o ser humano toma consciência disso, uma forma de objetivo que direciona o curso da teleologia para uma valorização do conhecimento e do valor. Em terceiro lugar, o desenvolvimento da teleologia na esfera prática é descrito de acordo com as fases pré-éticas e éticas. O objetivo principal é tentar estabelecer uma sequência de estágios de perfeição, apontando as diferenças entre consciência ética e disposição, autocontenção e felicidade. O artigo passa então a um exame de contingência irracional, ou seja, os contratempos experimentados pela teleologia. Finalmente, a relação entre teleologia e teologia racional é discutida com ênfase em nosso acesso prático e intersubjetivo a Deus, o caráter metatranscendental e metahumano de Deus, e a coexistência da liberdade humana e da orientação divina. Argumenta-se que estes temas mostram que a apresentação filosófica de Husserl é congruente com a experiência religiosa.

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Zeidler, Sebastian. "Portraiture under Epoché: Matisse According to Husserl." Zeitschrift für Kunstgeschichte 79, no. 3 (December 30, 2016): 365–95. http://dx.doi.org/10.1515/zkg-2016-0027.

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Abstract The article considers a range of issues in Henri Matisse’s art from around 1906 through the lens of Edmund Husserl’s theory of the image: the treatment of light and color in Matisse’s Young Sailor II, his combination of image and sign in the portrait of his daughter Marguerite, and the interaction between marks and sheet in his drawings. In Matisse’s art and Husserl’s phenomenology, just what was a portrait; and what, more broadly, was the relation between a modern self and his world? The answers to these questions suggest why Husserl has become such a popular reference point for Bildwissenschaft. A century ago, Husserl and Matisse did what contemporary image culture is now doing as a matter of course. In putting their world under epoché, they experienced it by expelling themselves from it.

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Journal articles on the topic 'Edmund Husserl'

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