61. WikiAnswers - How Do You Pronounce Edmund Husserl The D s in edmund should sound like T s. As for husserl , pronounce the U like the O s in took and book same goes for the U in edmund. http://wiki.answers.com/Q/How_do_you_pronounce_edmund_husserl

About Browse Advanced Search How to Contribute ... Most-recent questions For Example: How do you call a girl for a date? Is there a cure for migraines? ANSW.Init(10,""); Optional Login/ Register Username Password Remember me Why Register Lost Password? Optional Login /Register Username Password Retype Password E-mail Address Send me the monthly WikiAnswers newsletter with funky questions, helpful new features and announcements. Remember me Why Register Lost Password? Related Categories Philosophy and Philosophers Advertisement How do you pronounce edmund husserl? Pronunciation The D's in "Edmund" should sound like T's. As for "Husserl", pronounce the U like the O's in "took" and "book" same goes for the U in "Edmund." Pronounce the E how it looks, and it should be fine. First answer by Zetaspark . Last edit by Zetaspark . Contributor trust recommend contributor ]. Question popularity recommend question Research your answer: Can you answer other questions about love and pursuit of wisdom Answers.com WikiAnswers Categories ... IP Issues Answers are collaboratively written by volunteers in the spirit of growing information for the public good. Creative Commons license with certain conditions, for free.

62. World And I Magazine - Edmund Husserl And The Crisis Of Western Science At this point entered the German philosopher edmund husserl. The formulator of phenomenology who straddled the nineteenth and twentieth centuries, http://www.worldandi.com/public/1988/june/mt11.cfm

Username: Password: Subscribe Now Register About Us Contact Us ... FAQs Search Sort by: Relevancy Date Results Listed: All Results Date Range: Last 5 Years Last 10 Years Entire Database Advanced Search September Issue Editorial Current Issue The Arts Life ... Modern Thought Resources 17-Year Archive American Waves Book Reviews Ceremonies/Festivities ... Writers and Writing Issue Date: JUNE 1988 Volume: Page: THE MISSING ONTOLOGICAL DIMENSION Edmund Husserl and the Crisis of Western Science BY THOMAS MOLNAR Thomas Molnar is professor of religion at Yale. He is the author of The Pagan Temptation; The Decline of the Intellectual; Sartre: Ideologue of Our Time; and God and Knowledge of Reality. Toward the end of the last century, the utopian assumptions began to change, and new evaluations were made by some unpopular minds, or, some would say, revisionist philosophers. Kierkegaard, Burckhardt, Dostoyevsky, and Nietzsche turned away from the totem pole of progress. While three or four centuries of utopian thought had branched out widely in search of a new world, the nineteenth century believed that all energy had to be gathered for the adoration of science, the designated chief instrument for the creation of a perfect state of affairs. Perfect, because the scientists knew now how to measure progress and how to predict its future course.

63. Wegweiser Durch Die Husserl-Literatur - Universitätsbibliothek Freiburg Translate this page Selbständig erschienene Monographien und Sammelbände über edmund husserl Lesesaalbestände der Universitätsbibliothek Freiburg zu edmund husserl http://www3.ub.uni-freiburg.de/?id=1260

64. OPT Design    Philosophy: Edmund Husserl: Inner Time-Consciousness OPT Design s Philosophy Page covers Modern Philosophy like Eastern and American Philosophies including Pragmatism, Ontology, Phenomenology, Existentialism, http://www.optdesign.com/Philosophy/Husserl.htm

OPT HOME Back to Philosophy Edmund Husserl (1859-1938) was born in Prostejov (Prossnitz), Moravia [in what is now the Czech Republic]. Edmund Husserl: Inner Time-Consciousness In this essay, we are going to explore the second section of the supplementary texts of the writings included in "on the phenomenology of the consciousness of internal time (1893-1917)". These supplementary texts have become known as ‘the development of the problem’, and the second section is titled: "The suspension of objective time, the temporal object, the phenomenology of objectivation and its aporiae". Before we begin to explore these extremely intricate and complex texts, we must inquire into what Edmund Husserl is trying to accomplish. The question of the origin of time is one that Husserl calls the most difficult of all phenomenological problems.(p 286) Other thinker’s comments on this issue are similar, St. Augustine called it a puzzle that sets the mind on fire. Husserl also says, "Time is fixed, and yet time flows. In the flow of time, in the continuous sinking down into the past, a non-flowing, absolutely fixed, identical, objective time becomes constituted. This is the problem."(p 67) Husserl begins with the premise that time can not be measured objectively. The idea of being able to capture time within a set of ordered units such as seconds or milliseconds is impossible. Time is not meant to be apprehended, it is something that can not be captured in this manner. It is a running-off that solidifies itself, a sinking-down into the past.

65. Husserl's Ideas On A Pure Phenomenology edmund husserl’s Ideas General Introduction to Pure Phenomenology (1931) defines phenomenology as a descriptive analysis of the essence of pure http://www.angelfire.com/md2/timewarp/husserl.html

Husserl’s Ideas on a Pure Phenomenology and on a Phenomenological Philosophy Edmund Husserl’s Ideas: General Introduction to Pure Phenomenology (1931) defines phenomenology as a descriptive analysis of the essence of pure consciousness. Husserl defines pure or transcendental phenomenology as an a priori (or eidectic) science, i.e. as a science of essential Being. Husserl distinguishes between pure phenomenology and empirical psychology (and between transcendental and psychological subjectivity), saying that phenomenology is a science of essences, while psychology is a science of the facts of experience. Husserl criticizes "psychologism" (the theory that psychological analysis may be used as a method of resolving philosophical problems), saying that only an a priori science can define the essential nature of Being. The Ideas are divided into four sections: 1) "The Nature and Knowledge of Essential Being," 2) "The Fundamental Phenomenological Outlook," 3) "Procedure of Pure Phenomenology In Respect of Methods and Problems," and 4) "Reason and Reality." The first section describes how the realm of essence differs from the realm of facts. The second section describes how phenomenological reduction may be used as a method of philosophical inquiry. The third section describes how noesis and noema may be defined as phases of intentionality. The fourth section describes the relation between consciousness and noematic meaning.

66. Images Of Husserl A selection of pictures and video files of husserl. http://sweb.uky.edu/~rsand1/Husserl/

The Husserl Page Has Moved!!! Permanently This page will automatically take you to the new location in 15 seconds. Please update your bookmarks file. If you have an older browser please follow the link provided. http://www.husserlpage.com/

67. Home Page Links to related topics of phenomenology, methodology, aesthetics, art and architecture. http://ehusserl.com/

EDMUND HUSSERL, Pointing Welcome The Husserl Home Page is devoted to Phenomenology and its relationship to Art and Architecture. In their recourse to phenomenology, architects often search to find a resolution between the immediate intuition of the imaginative world and the materiality of architectural practice. This resolution is not carried out in terms of models for the new eidetic seeing, resulting from phenomenological discourse. In this regard architectural inspiration is derived from pre-established structures of material, techniques, or traditions, a non-essential structure of architecture. Phenomenology, however, unleashes a horizon which gains access to essential structures which exist beyond perception and sensible appearance. It allows us to go beyond the practical usefulness of the "natural attitude" evident in architecture and in their application, by acquiring a "phenomenological attitude." Such discourse brings to light a horizonal potentiality that is gained through projective imagination, and eidetic free variation. To this end the Husserl Home Page and Archology net will provide a forum for philosophers and architects in their search for understanding Husserl's philosophy and phenomenology as they relate to art and architecture.

68. A Parody Of Philosophy Seems like it is time for Lance Fletcher s husserl parody to resurface again. As is well known, husserl scholarship in this area is sharply divided http://philosophy.eserver.org/anonymous.html

Up to the English Server! A Parody of Philosophy Anonymous Date: Sun, 29 May 94 13:18:52 EDT From: "Lance Fletcher" Subject: Anonymous manuscript To: adorno@world.std.com ............................................................. > Seems like it is time for Lance Fletcher's Husserl parody > to resurface again. It is truly hysterical. But I can't > seem to find my copy at the moment. Lance, can you post it? At Michael Current's request, I am reposting here my favorite example of Husserl scholarship, which I rescued from a trash heap at the New School for Social Research about 20 years ago. The footnotes, which are essential for a correct understanding of the text, have been placed at the end. One of the most vexing questions raised by Husserl's yet unpublished Seventh Cartesian Meditation is that of the relation between the familiar (and in spite of some recent positivistic carping about trivialities like consistency and meaningfulness obvious) principle of the noematico-epochosynthetic correleticity and the Seventh Meditation 's new and radical (1) [see endnote] principle of analysis-by-systematic-destruction-of-all-meaning (destitutive analysis). As is well known, Husserl scholarship in this area is sharply divided between the followers of Husserl's last and most faithful assistant, Johann Lebenswelter, and those of Husserl's most acute French critic, Marcel Gaston-Gaston. Until recently it was thought that this polar opposition stemmed from the different interpretive principles employed by the two scholars: Lebenswelter faithfully taking as fundamental the principle that "Husserl always means what he says, even when he says he doesn't," (2) and Gaston-Gaston, on the other hand, asserting that "Husserl never means what he says, especially when Lebenswelter thinks he does." (3) However, recently (4) the two men both agreed with Husserl's own assertion (5) that the two principles are equivalent for texts written after 1859. (Husserl regards his works prior to that year as mere "juvenile exercises.")

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