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  1. Difference and presence: Derrida and Husserl’s phenomenology of language, time, history, and scientific rationality.Rudolf Bernet, Charles Driker-Ohren & Mohsen Saber - 2023 - Continental Philosophy Review 56 (1):63-93.
    This article seeks to reconstruct and critically extend Jacques Derrida’s critique of Edmund Husserl’s transcendental phenomenology. Derrida’s critique of Husserl is explored in three main areas: the phenomenology of language, the phenomenology of time, and the phenomenological constitution of ideal objects. In each case, Husserl’s analysis is shown to rest upon a one-sided determination of truth in terms of presence—whether it be the presence of expressive meaning to consciousness, the self-presence of the temporal instant, or the complete presence of an (...)
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  2. Arguing for the “destruction” of the a priori. The prompts from Husserlian phenomenology.Stathis Livadas - 2022 - HORIZON. Studies in Phenomenology 11 (1):114-140.
    This article argues against the concept of a priori and essence as they have been traditionally thematized in the course of the old metaphysical-idealist tradition. Specifically, I argue against the existence of an ontological a priori, often endowed with metaphysical-platonic connotations, by attempting to “relocate” it in the subjective sphere and thus reduce it to the being and modes of being of a transcendental subjectivity. To do so, I will be appealing to a phenomenological, Husserlian approach, while pointing to a (...)
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  3. The Situated Mind and the Space of Reasons.Danilo Manca - 2022 - European Journal of Pragmatism and American Philosophy 14 (2).
    In this article I discuss the primacy that, following Sellars, Robert Brandom ascribes to the intersubjective and discursive space of reasons over all other processes in which the human mind is involved. I will compare Brandom’s perspective with that of the situated approach to the study of mind. At first, my aim is to show that the origin of intentionality has to be found in the sphere of sentience and the living body. Second, by comparing the enactivist account of language (...)
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  4. Husserl’s 1901 and 1913 Philosophies of Perceptual Occlusion: Signitive, Empty, and Dark Intentions.Thomas Byrne - 2020 - Husserl Studies 36 (2):123-139.
    This paper examines the evolution of Edmund Husserl’s theory of perceptual occlusion. This task is accomplished in two stages. First, I elucidate Husserl’s conclusion, from his 1901 Logical Investigations, that the occluded parts of perceptual objects are intended by partial signitive acts. I focus on two doctrines of that account. I examine Husserl’s insight that signitive intentions are composed of Gehalt and I discuss his conclusion that signitive intentions sit on the continuum of fullness. Second, the paper discloses how Husserl (...)
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  5. Husserl’s Theory of Signitive and Empty Intentions in Logical Investigations and its Revisions: Meaning Intentions and Perceptions.Thomas Byrne - 2020 - Journal of the British Society for Phenomenology 52 (1):16-32.
    This paper examines the evolution of Husserl’s philosophy of nonintuitive intentions. The analysis has two stages. First, I expose a mistake in Husserl’s account of non-intuitive acts from his 1901 Logical Investigations. I demonstrate that Husserl employs the term “signitive” too broadly, as he concludes that all non-intuitive acts are signitive. He states that not only meaning acts, but also the contiguity intentions of perception are signitive acts. Second, I show how Husserl, in his 1913/14 Revisions to the Sixth Logical (...)
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  6. Husserl's Project, Critique, and Idea of Reason.Andrea Cimino - 2020 - Journal of Transcendental Philosophy 1 (2):183-217.
    The present study seeks to accomplish three goals: to shed light on the problem of reason in Husserl’s co-inherited philosophical project, to elucidate his transcendental critique of reason, and to present Husserl's idea of reason in its distinctive features. A historical excursus first provides a frame to understand the necessity of a critique of reason, its proper subject-matter, and its function for the project of genuine philosophy. In particular, this historical reflection identifies the form that a critique must assume in (...)
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  7. Studien zur Struktur des Bewusstseins.Edmund Husserl - 2020 - Cham: Springer. Edited by Ullrich Melle & Thomas Vongehr.
    Teilband 1. Verstand und Gegenstand : Texte aus dem Nachlass (1909-1927) -- Teilband 2. Gefühl und Wert : Texte aus dem Nachlass (1896-1925) -- Teilband 3. Wille und Handlung : Texte aus dem Nachlass (1902-1934) -- Teilband 4. Textkritischer Anhang.
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  8. Regularity and certainty in Hume’s treatise: a Humean response to Husserl.Stefanie Rocknak - 2020 - Synthese 199 (1-2):579-600.
    According to Husserl, Hume’s empirical method was deeply flawed—like all empiricists, Hume did not, and could not adequately justify his method, much less his findings. Instead, Hume gives us a “circular” and “irrational” “psychological explanation” of “mediate judgments of fact,” i.e. of inductive inferences. Yet Husserl was certain that he could justify both his own method and his own findings with an appeal to the phenomenological, pre-theoretical, pre-naturalistic “epoché”. However, whether or not Husserl’s notion of an epoché is justified, or (...)
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  9. Husserl and America: Reflections on the Limits of Europe as the Ground of Meaning and Value for Phenomenology.Ian Angus - 2019 - In Iulian Apostolescu (ed.), The Subject(s) of Phenomenology. Rereading Husserl. Springer. pp. 291-310.
    This paper investigates phenomenological philosophy as the critical consciousness of modernity beginning from that point in the Vienna Lecture where Husserl discounts Papuans and Gypsies, and includes America, in defining Europe as the spiritual home of reason. Its meaning is analyzed through the introduction of the concept of institution in Crisis to argue that the historical fact of encounter with America can be seen as an event for reason insofar as the encounter includes elements previously absent in the European entelechy. (...)
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  10. The Practical Reformer: On Husserl’s Socrates.Daniele De Santis - 2019 - Husserl Studies 35 (2):131-148.
    The present essay offers a first, systematic reconstruction of Husserl’s understanding of Socrates’ philosophical position in the Ideengeschichte with a special focus on the Socratic method. Our goal is twofold. On the one hand, we aim to provide a clear presentation of the way in which Husserl himself conceives of the “beginning” of Western philosophy by tackling the specifically Socratic contribution to it. On the other hand, we will clarify in what sense, and to what extent, the assessment of Husserl’s (...)
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  11. Mathesis, Grund, Vernunft. Die philosophische Identität Europas zwischen Deutschem Idealismus und Phänomenologie.Fausto Fraisopi (ed.) - 2019 - Ergon.
    Die geistige Gestalt Europas - was ist das? Die der Geschichte Europas immanente philosophische Idee" [E. Husserl]. Fur die Entstehung eines neuen Europa und einer neuen "europaischen Menschheit" spielt nach Ansicht Husserls das Aufzeigen der inneren Verbindung zwischen Europa und der Philosophie eine wesentliche Rolle, die Rolle einer neuen Urstiftung. Eine solche Urstiftung lasst notwendigerweise die Frage aufkommen, welche Traditionen und welche Motive des Philosophierens darin angenommen werden konnen. Husserls Erkenntnis, dass der ursprungliche Entwurf der Phanomenologie als Mathesis universalis und (...)
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  12. Hegel and Husserl on the History of Reason.Danilo Manca - 2019 - In Danilo Manca, Elisa Magrì, Dermot Moran & Alfredo Ferrarin (eds.), Hegel and Phenomenology. Springer Verlag. pp. 45-60.
    In the present essay, I will compare Hegel’s and Husserl’s conceptions of the history of philosophy. I will show how Hegel and Husserl recast Kant’s idea of a philosophizing history of philosophy in two different ways. Both Hegel and Husserl share the conviction that reason unfolds itself in history. Nonetheless, whereas Hegel identifies the history of philosophy with the contingent manifestation of the self-actualization of the Idea, Husserl develops a critical history of ideas. On the one hand, Hegel conceives of (...)
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  13. Husserl’s moderate rationalism and the question of evidence.Witold Płotka - 2019 - HORIZON. Studies in Phenomenology 8 (2):389-408.
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  14. Faith in/as the Unconditional: Kant, Husserl, and Derrida on Practical Reason.Dylan Shaul - 2019 - Derrida Today 12 (2):171-191.
    This article tracks Derrida's readings of Kant and Husserl as they explore the relation between, on the one hand, faith and knowledge, and on the other, theory and practice. Kant had to limit the scope of theoretical knowledge in order to make room for a practical faith in the rational ideas of the unconditioned, generated through the unconditionality of the moral law. Husserl deployed the figure of ‘the Idea in the Kantian sense’ at those crucial moments in the exposition of (...)
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  15. La fenomenología de Husserl como razón práctico/existencial: el mundo de la vida como fundamento del proyecto ilustrado husserliano de ciencia estricta.Antonio Gutiérrez Pozo - 2018 - Anales Del Seminario de Historia de la Filosofía 35 (2):415-438.
    Este artículo afirma que la fenomenología, realización de la idea de filosofía como ciencia estricta, es la respuesta husserliana a la crisis epistemológica y ontológica que padecen la ciencia y la filosofía de su tiempo. Pero el sentido último de esta ciencia estricta fenomenológica es atender los problemas existenciales del ser humano debidos al divorcio establecido entre razón y existencia por la crisis Fin de Siècle. El proyecto fenomenológico ilustrado tiene para Husserl sobre todo un sentido práctico/existencial: fundamentar la idea (...)
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  16. On the Use and Abuse of Teleology for Life: Intentionality, Naturalism, and Meaning Rationalism in Husserl and Millikan.Jacob Rump - 2018 - Humana Mente 11 (34).
    Both Millikan’s brand of naturalistic analytic philosophy and Husserlian phenomenology have held on to teleological notions, despite their being out of favor in mainstream Western philosophy for most of the twentieth century. Both traditions have recognized the need for teleology in order to adequately account for intentionality, the need to adequately account for intentionality in order to adequately account for meaning, and the need for an adequate theory of meaning in order to precisely and consistently describe the world and life. (...)
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  17. The reasons of Europe: Edmund Husserl, Jan Patočka, and María Zambrano on the spiritual heritage of Europe.Christian Sternad - 2018 - History of European Ideas 44 (7):864-875.
    ABSTRACTThis article investigates the genuinely philosophical engagement with the idea of Europe twentieth century philosophy. Here, especially phenomenology has developed a distinct tradition of conceiving Europe not as a geographical and political entity but rather as a ‘spiritual shape.’ Husserl, as the originator of this thought, traces this spiritual Europe back to Ancient Greece of the 7/6 century B.C. in which an unprecedented ‘theoretical attitude’ towards the world originated. Hence, Europe is conceived as a project of reason, of pure rationality (...)
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  18. Crisi, decadenza, barbarie. Radici e futuro dell'Europa nel pensiero di E. Husserl e M. Henry.Claudio Tarditi - 2018 - Philosophical Readings 10 (1).
    Nowadays, a general agreement exists that European culture suffers from a severe type of economic and cultural crisis. In the first section of my contribution I intend to provide a comparison between Husserl's diagnosis of European crisis developed in the Vienna Lectures and Henry's account of barbarism in his book La barbarie. If, on the one hand, Husserl argues that such a critical condition compels Europe to choose between the sunset of its culture and its rebirth through a new foundation (...)
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  19. An Analysis of the Antinomic Structure of the Relation of Being in Husserl and Its Political Implication. Yusuk - 2018 - Genshôgaku Nenpô 34:(21)-(36).
    Antinomy basically as an inherent structural tension from within the reason between rational willing toward the unconditioned and rational thinking necessarily conditioned by the rule of understanding plays a negative role in and for Kant's system to critically compass reason in limiting itself within the possibility of real experience. In Husserl, under the banner of one all-encompassing reason, antinomy takes a modified form of an ontological incommensurability between two essentially separable regions of being, i.e., between the ideal and the real; (...)
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  20. Making Sense of Husserl’s Notion of Teleology: Normativity, Reason, Progress and Phenomenology as ‘Critique from Within’.Andreea Smaranda Aldea - 2017 - Hegel Bulletin 38 (1):104-128.
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  21. Husserl’s Early Semiotics and Number Signs: Philosophy of Arithmetic through the Lens of “On the Logic of Signs ”.Thomas Byrne - 2017 - Journal of the British Society for Phenomenology 48 (4):287-303.
    This paper demonstrates that Edmund Husserl’s frequently overlooked 1890 manuscript, “On the Logic of Signs,” when closely investigated, reveals itself to be the hermeneutical touchstone for his seminal 1891 Philosophy of Arithmetic. As the former comprises Husserl’s earliest attempt to account for all of the different kinds of signitive experience, his conclusions there can be directly applied to the latter, which is focused on one particular type of sign; namely, number signs. Husserl’s 1890 descriptions of motivating and replacing signs will (...)
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  22. Andrea Staiti, ed., Commentary on Hussertl’s “Ideas I”. [REVIEW]Marco Cavallaro - 2017 - Philosophy in Review 37 (2):80-82.
  23. Eidos, fatto, possibilità. Aspetti del rapporto tra scienza e fatticità in Husserl.Francesco Pisano - 2017 - In Antonio Branca (ed.), Possibilità. Dell'uomo e delle cose. Roma RM, Italia: pp. 37-61.
  24. The Phenomenology of Problem Solving.Jeffrey Yoshimi - 2017 - Grazer Philosophische Studien 94 (3):391-409.
    _ Source: _Volume 94, Issue 3, pp 391 - 409 The author outlines a provisional phenomenology of problem solving. He begins by reviewing the history of problem-solving psychology, focusing on the Gestalt approach, which emphasizes the influence of prior knowledge and the occurrence of sudden insights. He then describes problem solving as a process unfolding in a field of consciousness against a background of unconscious knowledge, which encodes action patterns, schemata, and affordances. A global feeling of wrongness or tension is (...)
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  25. Husserl on Reason, Reflection, and Attention.Hanne Jacobs - 2016 - Research in Phenomenology 46 (2):257-276.
    This paper spells out Husserl’s account of the exercise of rationality and shows how it is tied to the capacity for critical reflection. I first discuss Husserl’s views on what rationally constrains our intentionality. Then I localize the exercise of rationality in the positing that characterizes attentive forms of intentionality and argue that, on Husserl’s account, when we are attentive to something we are also pre-reflectively aware of what speaks for and against our taking something to be a certain way. (...)
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  26. Europe: a postulate of phenomenological reason.Kenneth Knies - 2016 - Journal of the British Society for Phenomenology 47 (3):210-225.
    ABSTRACTThis paper presents Husserl’s concept of Europe as a postulate of phenomenological reason. I begin by showing that a certain interpretation of history is necessary in order for phenomenology to be possible as science. I then show how Husserl’s concept of Europe enables this interpretation. Working with a general definition of postulation that brings Husserl into conversation with Kant, I examine the motives and truth conditions for asserting that Europe is what Husserl claims it to be. I highlight the critical (...)
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  27. Anthropological Descartes' Rationalism and it's Husserl's reception.Anatolli M. Malivskiy - 2016 - Anthropological Measurements of Philosophical Research 9:96-104.
    Purpose. The article is aimed to figure out the features of Husserl's reception of anthropological Descartes rationalism. Its implementation requires a consistent solution of the following tasks: 1) schematically express a modern vision of the basic intentions of philosophizing as an anthropological rationalism; 2) highlight the main points of the Husserl's reception of Descartes’ rationalism as the deanthropologizing and analyze radicalization of its basic design as the reanthropologizing. Conclusions. When clarifying the question of the method of reception and completion of (...)
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  28. Anthropological descartes’ rationalism and it's husserl’s reception.Anatolii M. Malivskyi - 2016 - Anthropological Measurements of Philosophical Research 9:96-104.
    Purpose. The article is aimed to figure out the features of Husserl's reception of anthropological Descartes rationalism. Its implementation requires a consistent solution of the following tasks: 1) schematically express a modern vision of the basic intentions of philosophizing as an anthropological rationalism; 2) highlight the main points of the Husserl's reception of Descartes’ rationalism as the deanthropologizing and analyze radicalization of its basic design as the reanthropologizing. Conclusions. When clarifying the question of the method of reception and completion of (...)
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  29. Sentido y responsabilidad. Invitación a la fenomenología de Husserl.Jose Manuel Chillon - 2015 - Meta: Research in Hermeneutics, Phenomenology, and Practical Philosophy 7 (1):52-75.
    The recovery of the problem of meaning and intellectual life in terms of responsibility are, as I try to argue, two questions from which the proposal of the Husserl’s phenomenology can be reconstructed. A proposal that aims to revitalize the horizons of reason that is, the philosophy that nurtured the West and why it's so classic and so genuine, so traditional and so contemporary too.
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  30. Husserl’s Cartesianism, anew.Nicolas de Warren - 2015 - Discipline filosofiche. 25 (2):231-248.
    This paper re-examines the vexing issue of Husserl’s Cartesianism. Against the commonplace image of Descartes as the father of the modern turn to subjectivity or the introduction of “description from the first point of view”, this paper argues that Husserl’s orientation towards Descartes resides with his emphasis on the centrality of the problem of reason for transcendental phenomenological. Through a detailed discussion of the complex senses in which Husserl evokes Descartes in his Paris Lectures and in the Cartesian Meditations, this (...)
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  31. Outline of a Theory of Embodied Rationality.Roberta De Monticelli - 2015 - Les Cahiers Philosophiques de Strasbourg 38:175-193.
    Avec sa participation à l’approche incarnée-enactive de la conscience, la phénoménologie connaît actuellement un regain d’activité. Toutefois, la dimension normative de la conscience tend encore à être négligée dans cette approche, une lacune d’avance dénoncée par Husserl, qui fondait sur l’incapacité du naturalisme d’y remédier sa critique classique de la psychologie scientifique. C’est précisément à l’exigence d’une théorie phénoménologique de la normativité qui soit compatible avec l’approche incarnée-enactive que l’auteure tente d’apporter une réponse satisfaisante.
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  32. Crença e razão na fenomenologia de Husserl.Martina Korelc - 2015 - Revista de Filosofia Moderna E Contemporânea 3 (2):33-52.
    O texto analisa o conceito de crença [Glaube]e sua relação com a razão na fenomenologia de Husserl, sob três aspectos. Primeiramente, a partir da concepção da razão como essência e telos do homem e da concepção da filosofia como o modo de vida que lhe corresponde e que exige a crença na razão. Em segundo lugar é analisada a crença como posição de ser e a sua legitimação pela razão. O último aspecto analisado é o da implição da crença em (...)
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  33. Fenomenologia a motyw teoretyczny i praktyczny.Agnieszka Wesoå‚Owska - 2015 - Folia Philosophica 33:189--210.
    The deliberations presented in the article are concentrated around a thesis that the unchanging framework of Husserl’s philosophical thinking is based on the simultaneous occurrence of theoretical and practical-ethical motive. This thesis, together with considerations presented in the text, are the result of reflection on the aim and tasks of phenomenology as transcendental philosophy, philosophy understood as science striving for the consolidating of cognition and revealing findings that are relevant to one’s life. The practical-ethical motivation that accompanies deliberations of epistemological (...)
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  34. 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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  35. The Border of Solidarity. First World War and Phenomenology.Hans Rainer Sepp - 2014 - Tijdschrift Voor Filosofie 76 (4):761-793.
    This article analyzes how phenomenologists philosophically reacted to the First World War. Specifically, I maintain that the war led Edmund Husserl and Max Scheler to reorient their respective phenomenologies towards an understanding of the practical role of philosophy and theoria. At the heart of this new orientation, the final aim and preoccupation of philosophy became the borderline between the rational as such and a surface rationality, as the war confronted the daily life with its own limits. In other words, it (...)
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  36. Edmund Husserl on the Structure of Instrumental Reason.Emilio Vicuña - 2013 - Ideas Y Valores 62 (151):143-167.
    El presente trabajo aborda el problema de la justificación de la normatividad de los imperativos instrumentales. Husserl critica la pretensión kantiana de justificar la fuerza normativa de este tipo de requerimientos de racionalidad con recurso a un mero análisis semántico de lo que significa querer un fin. La constitución genética de la noción de medio y, derivadamente, de los imperativos instrumentales supondría, por el contrario, la cooperación de actos lógicos y afectivos, y sólo a partir de su convergencia se volvería (...)
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  37. Husserl on Ethical Renewal and Philosophical Rationality: Intercultural Reflection.Chung-Chi Yu - 2012 - Investigaciones Fenomenológicas 9:145.
    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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  38. U żródeł krytyki teorii poznania w szkole frankfurckiej.Witold Płotka - 2011 - Filo-Sofija 11 (13):769-790.
    Author: Płotka Witold Title: AT ORIGINS OF THE CRITIQUE OF THE THEORY OF COGNITION IN THE FRANKFURT SCHOOL (U źródeł krytyki teorii poznania w szkole frankfurckiej) Source: Filo-Sofija year: 2011, vol:.13/14, number: 2011/2-3, pages: 769-790 Keywords: THE FRANKFURT SCHOOL, ADORNO, HUSSERL, THEORY OF COGNITION, CRITIQUE OF TECHNIQUES, CRISIS OF CULTURE Discipline: PHILOSOPHY Language: POLISH Document type: ARTICLE Publication order reference (Primary author’s office address): E-mail: www:The author argues that the Frankfurt School’s critique of phenomenology as the theory of cognition (as (...)
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  39. Epistemic justification and Husserl's phenomenology of reason in ideas I.Carlos Sanchez - 2010 - In Pol Vandevelde & Sebastian Luft (eds.), Epistemology, Archaeology, Ethics: Current Investigations of Husserl's Corpus. Continuum.
    ...In what follows I lay out Husserl's theory of epistemic justification as he sketches it in Part IV of 'Ideas 1', especially in the section he appropriately titles the "Phenomenology of Reason," understood here to present a phenomenological analysis of how reason is given, namely, how reason manifests itself in conscious life. My claim is that Husserl's "phenomenology of reason," by clarifying the ways in which the "legitimizations of reason" take place can be ultimately understood as a theory of epistemic (...)
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  40. Shestov's Perspective on the Definition of Philosophy.Fan Yuan-gan & Shang-de Li - 2008 - Modern Philosophy 6:125-130.
    What is the philosophy? Husserl's view that philosophy is a reflection of Russian religious philosopher Shestov thought that philosophy is a struggle. In fact, this is the rational philosophical thinking of the opposition and the Bible. Rational thinking based on human philosophy is "reasonable person" understanding, through the "logic" behind the means to search for things based on that philosophy is "love of wisdom." Never mind the Bible are "divine" and starting the "Thunder and Lightning" as their "logic", the philosophy (...)
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  41. Husserl's Criticism of Reason: With Ethnomethodological Specifications.Kenneth Liberman - 2007 - Lexington Books.
    A phenomenological inquiry into the benefits and limitations of formal analytic reasoning is developed in reliance upon the criticism of reason by Husserl and his students, which is respecified ethnomethodologically by examining occasions of philosophers' work in its actual course. Liberman engages in a dialogue and debate with Husserl, Heidegger, Levinas, Merleau-Ponty, and Derrida for the purpose of adding an ethnomethodological vision of the orderliness of ordinary philosophical affairs to the philosophical anthropology of reason.
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  42. Truth, Identity, Difference.Mario Ruggenini - 2007 - Phainomena 60.
    The truth of Europe – the truth as thought through by the Greek-Christian-modern metaphysical history of Europe – is the truth of the identical: the one and only truth for all, and without it all that is left is fragmentation and an unsolvable conflict. The crisis of Europe as the crisis of philosophy, “the crisis of European humanity”, about which Husserl spoke in Vienna in May 1935, is the crisis of the Western understanding of reason, whose voluntaristic basic feature is (...)
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  43. Rationality, Reason and the History of Thought.M. Lane Bruner - 2006 - Argumentation 20 (2):185-208.
    Philosophers over the course of the last century, including Edmund Husserl, Chaim Perelman, and Jacques Derrida, have attempted to unravel the tangled relationship between the rational and the reasonable in order to understand how the history of thought progresses. Critical political theorists, including Michel Foucault and Ernesto Laclau have also investigated this issue from a range of perspectives, especially as it relates to the relationship between ideational limits and their transgression and the universal and the particular. This essay compares these (...)
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  44. Husserl, Heidegger Şi Critica Raţiunii Pure: LOGICĂ ŞI FENOMENOLOGIE.FranÇoise Dastur - 2005 - Studia Philosophica 1.
  45. The "world" of the enlightenment to come.Jacques Derrida - 2003 - Research in Phenomenology 33 (1):9-52.
    Taking as its point of departure Edmund Husserl's 1935-36 text The Crisis of European Sciences, this essay attempts to develop a new conception of reason by means of a thoroughgoing critique of some ideas often used to support and define it. Because the notion of "enlightenment" has been tied since the time of Kant to a certain coming of age of reason or rationality, the "enlightenment" to come must at once draw upon the resources of this reason and open reason (...)
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  46. Reason and Rational Freedom in Husserl: Towards an Epistemology of Authenticity.Daniel John Dwyer - 2001 - Dissertation, The Catholic University of America
    This dissertation discloses and critiques certain neo-Kantian presuppositions about mind and world that are operative in contemporary discussions of epistemology. Such presuppositions inform the way in which many philosophers oppose the conceptual freedom of reason to the passivity of sensibility. Dualistic assumptions about the human mind continue to make the notion of any nonconceptual content in perception seem indefensible. Yet there is indeed a way out of the oscillation between coherentism and foundationalism, an oscillation diagnosed recently in John McDowell's Mind (...)
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  47. Comment on Husserl’s Letter to Levy Bruhl.Andrina Tonkli-Komel - 2001 - Phainomena 37.
    Husserl’s letter to Levy-Bruhl dating from 1935 ends with an indication of phenomenological transrationalism that should both reach beyond and fulfill the intentions of old rationalism. It can be understood either as rationalism to the second power or as the surpassing of rationality in the direction of a certain kind of rationality that bears an insight into its own limits of reaching the life-world.
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  48. Racionafumo problema Husserlio fenomenologijoje / Problem of Rationality in [the] Phenomenology of E. Husserl.Dalius Jonkus - 2000 - Žmogus ir Žodis 2 (4):4-12.
    Husserlian phenomenology seeks an understanding of rationality able of making any cultural agency, such as scientific or ethical, meaningfull and legitimate. Although Husserl begins his quest by seeking an absolutely founded knowledge, later he encounters inner discontinuity of phenomenological theory and practice. That is only solved when phenomenology itself becoms a practical self-realisation and sense-making. Non-classical nature of phenomenological notion of rationality becomes apparent when mind is understood as vital mind, as Ortega y Gasset's razon vital, as a kind of (...)
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  49. Problem of rationality in phenomenology of E.Husserl.Dalius Jonkus - 2000 - Žmogus ir Žodis 2:4-12.
    Husserlian phenomenology seeks an understan- ding of rationality able of making any cultural agen- cy, such as scientific or ethical, meaningfull and legi- timate. Although Husserl begins his quest by see- king an absolutely founded knowledge, later he en- counters inner discontinuity of phenomenological theory and practice. That is only solved when phe- nomenology itself becoms a practical self-realisation and sense-making. Non-classical nature of pheno- menological notion of rationality becomes apparent when mind is understood as vital mind, as Ortega y (...)
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  50. Phenomenology of Civilization: Reason as a Regulative Principle in Collingwood and Husserl.Maurice Eisenstein - 1999 - Upa.
    Phenomenology of Civilization explores the philosophy of Edmund Husserl and R.G. Collingwood, two of the most influential philosophers of the twentieth century. Husserl founded phenomenology, which has had a direct effect on contemporary philosophy, and Collingwood, though less formally known, is still one of the most commonly read twentieth century philosophers. Maurice Eisenstein examines their work in relation to recent philosophy, particularly focusing on existentialism, Heideggerian phenomenology, and postmodernism. He brings these two philosophers together because they were contemporaries of each (...)
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