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  1. Ego-Splitting and the Transcendental Subject. Kant’s Original Insight and Husserl’s Reappraisal.Marco Cavallaro - 2020 - In Iulian Apostolescu (ed.), The Subject(s) of Phenomenology. Rereading Husserl. Dordrecht: Springer. pp. 107-133.
    In this paper, I contend that there are at least two essential traits that commonly define being an I: self-identity and self-consciousness. I argue that they bear quite an odd relation to each other in the sense that self-consciousness seems to jeopardize self-identity. My main concern is to elucidate this issue within the range of the transcendental philosophies of Immanuel Kant and Edmund Husserl. In the first section, I shall briefly consider Kant’s own rendition of the problem of the Egosplitting. (...)
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Husserl: Self-Awareness
  1. What has Transparency to Do with Husserlian Phenomenology?Chad Kidd - 2019 - ProtoSociology 36:221-242.
    This paper critically evaluates Amie Thomasson’s (2003; 2005; 2006) view of the conscious mind and the interpretation of Husserl’s phenomenological reduction that it adopts. In Thomasson’s view, the phenomenological method is not an introspectionist method, but rather a “transparent” or “extrospectionist” method for acquiring epistemically privileged self-knowledge. I argue that Thomasson’s reading of Husserl’s phenomenological reduction is correct. But the view of consciousness that she pairs with it—a view of consciousness as “transparent” in the sense that first-order, world-oriented experience is (...)
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  2. Review of Harald Delius, Self-Awareness: A Semantical Inquiry. [REVIEW]Barry Smith - 1985 - Philosophy and Phenomenological Research 46:170-173.
    The thesis of Delius's book is that statements of self-awareness such as "I am aware that I see a cat" possess what he calls 'Cartesian characteristics' of indubitability or absolute self-evidence. He argues that this is the case in virtue of the fact that such statements are not about anything independent of themselves. The book is described as a 'semantical inquiry', but it is not by any means a contribution to the philosophy of language of the predictable sort. Statements of (...)
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  3. The Phenomenon of Ego-Splitting in Husserl’s Phenomenology of Pure Phantasy.Marco Cavallaro - 2017 - Journal of the British Society for Phenomenology 48 (2):162-177.
    Husserl’s phenomenology of imagination embraces a cluster of different theories and approaches regarding the multi-faced phenomenon of imaginative experience. In this paper I consider one aspect that seems to be crucial to the understanding of a particular form of imagination that Husserl names pure phantasy. I argue that the phenomenon of Ego-splitting discloses the best way to elucidate the peculiarity of pure phantasy with respect to other forms of representative acts and to any simple form of act modification. First, I (...)
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  4. Das „Problem“ der Habituskonstitution Und Die Spätlehre des Ich in der Genetischen Phänomenologie E. Husserls.Marco Cavallaro - 2016 - Husserl Studies 32 (3):237-261.
    Der vorliegende Aufsatz behandelt zwei Bereiche, deren Zusammenhang in der aktuellen Husserlforschung zu Unrecht in Vergessenheit geraten zu sein scheint: Zum einen konturiere ich den Habitusbegriff und das damit verbundene Problem der Habituskonstitution im Spätwerk E. Husserls. Zum anderen dient das Ergebnis dieser ersten Untersuchung dann als Grundlage für die Frage nach dem Wesen des Ich in der genetischen Phänomenologie. Die Untersuchung besteht aus drei Teilen: Zuerst stelle ich, um die Bedeutung des Begriffs „Habitus“ zu klären, Ingardens Interpretationsalternativen der Habituskonstitution (...)
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  5. Nerve/Nurses of the Cosmic Doctor: Wang Yang-Ming on Self-Awareness as World-Awareness.Joshua M. Hall - 2016 - Asian Philosophy 26 (2):149-165.
    In Philip J. Ivanhoe’s introduction to his Readings from the Lu-Wang School of Neo-Confucianism, he argues convincingly that the Ming-era Neo-Confucian philosopher Wang Yang-ming (1472–1529) was much more influenced by Buddhism (especially Zen’s Platform Sutra) than has generally been recognized. In light of this influence, and the centrality of questions of selfhood in Buddhism, in this article I will explore the theme of selfhood in Wang’s Neo-Confucianism. Put as a mantra, for Wang “self-awareness is world-awareness.” My central image for this (...)
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  6. The You-I Event: On the Genesis of Self-Awareness.Stephen Langfur - 2013 - Phenomenology and the Cognitive Sciences 12 (4):769-790.
    I present empirical evidence suggesting that an infant first becomes aware of herself as the focal center of a caregiver's attending. Yet that does not account for her awareness of herself as agent. To address this question, I bring in research on neonatal imitation, as well as studies demonstrating the existence of a neural system in which parts of the same brain areas are activated when observing another's action and when executing a similar one. Applying these findings, I consider gestural (...)
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  7. Ist das Erleben Teil des Erlebten?Andrea Borsato - 2009 - Phänomenologische Forschungen (2009):37-59.
    If the inner consciousness of a mental state is a part of the mental state itself, then one is forced to admit an 'inner consciousness of the inner consciousness'. This counterintuitive consequence can however be avoided, if we conceive of the inner consciousness of the mental state as a 'mode of giveness' of the state itself. This paper discusses Brentano's theory of inner consciousness from the point of view of Husserl's philosophy.
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Husserl: The Self, Misc
  1. Jaspers, Husserl, Kant: Boundary Situations as a " Turning Point".Gladys L. Portuondo - 2017 - Existenz 11 (1):51-56.
    Abstract: The essay addresses the meaning of boundary situations in the philosophy of Karl Jaspers, as a turning point drawing on Edmund Husserl's phenomenology and Immanuel Kant's transcendental philosophy, and as a key for the comprehension of some of the differences in Karl Jaspers' philosophy regarding the thought of Husserl and Kant, respectively. For Jaspers, the meaning of boundary situations as a structure of Existenz underlines the possibility of risk in the individual historicity. Taking risks breaks the flow of reflection (...)
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  2. From Nature to Spirit: Husserl's Phenomenology of the Person in Ideen II.Timothy Burns - 2014 - Perspectives: International Postgraduate Journal of Philosophy 5 (1):4-22.
    In this article, I explicate Husserl’s phenomenology of the person as found in Ideen II by examining the most important aspects of persons in this work. In the first section, I explicate the concept of the surrounding world (Umwelt) with special attention to the difference between the different attitudes (Einstellungen) that help determine the sense of constituted objects of experience. In the second section, I investigate Husserl’s description of the person as a founded, higher order, spiritual (geistig) objectivity. I consider (...)
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  3. Mead and Husserl on the Self and Identification of the Subject.Alexei Krioukov - 2017 - Vestnik SPbSU. Philosophy and Conflict Studies 33 (4):477-489.
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  4. Eine Mögliche Logische Begründung der Ethik. Phänomenologie der Prolegomena.Sara Pasetto - 2012 - HORIZON. Studies in Phenomenology 1:84-99.
    Why do I have to be ethical? That is the essential question of a logical foundation of ethics in the phenomenology of Edmund Husserl. This article proposes to see the basic motivation of an ethical reason in the relationship between the two fundamental poles, that is the «Lifeworld» («Lebenswelt») and the «I-subject» («Ich-Subjekt»). This connection will be considered to constitute ethics in this article. This kind of ethics as a «condition of possibility» is then an a-priori ontological necessity. The article (...)
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  5. Das „Problem“ der Habituskonstitution Und Die Spätlehre des Ich in der Genetischen Phänomenologie E. Husserls.Marco Cavallaro - 2016 - Husserl Studies 32 (3):237-261.
    Der vorliegende Aufsatz behandelt zwei Bereiche, deren Zusammenhang in der aktuellen Husserlforschung zu Unrecht in Vergessenheit geraten zu sein scheint: Zum einen konturiere ich den Habitusbegriff und das damit verbundene Problem der Habituskonstitution im Spätwerk E. Husserls. Zum anderen dient das Ergebnis dieser ersten Untersuchung dann als Grundlage für die Frage nach dem Wesen des Ich in der genetischen Phänomenologie. Die Untersuchung besteht aus drei Teilen: Zuerst stelle ich, um die Bedeutung des Begriffs „Habitus“ zu klären, Ingardens Interpretationsalternativen der Habituskonstitution (...)
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  6. The Problem of Time and Reflexivity by Husserl.Alexei Krioukov - 2013 - HORIZONT 2 (2):50-60.
    A genesis of the ideas concerning Husserl’s concepts of time and reflective structure of consciousness is analysed in this article. There will be taken into account in the article three main texts: ”Vorlesungenzur Phanomenologie des inneren Zeitbewusstseins”, ”Bernauer Manuskripte” and ”C-Manuskripte”. Next topics will be discussed: reflexive structure of consciousness as genetic problem, Ego as an emanate cen-ter of time construction, possibility of the achievement of hyletical, non-reflexive consciousness structure.
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  7. Husserl’s Motivation and Method for Phenomenological Reconstruction.Matt Bower - 2014 - Continental Philosophy Review 47 (2):135-152.
    In this paper I piece present an account of Husserl’s approach to the phenomenological reconstruction of consciousness’ immemorial past, a problem, I suggest, that is quite pertinent for defenders of Lockean psychological continuity views of personal identity. To begin, I sketch the background of the problem facing the very project of a genetic phenomenology, within which the reconstructive analysis is situated. While the young Husserl took genetic matters to be irrelevant to the main task of phenomenology, he would later come (...)
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  8. Le partage du monde: Husserl et la constitution des animaux comme "autres moi".Christiane Bailey - 2013 - Chiasmi International: Trilingual Studies Concerning Merleau-Ponty’s Thought 15:219-250.
    Alors que les phénoménologues prétendent avoir dépassé le solipsisme, la plupart n’ont en fait que repousser les frontières de l’intersubjectivité des individus humains aux individus des autres espèces. Pourtant, Husserl reconnaît l’existence d’une intersubjectivité interspécifique, c’est-à-dire d’une intersubjectivité dépassant les limites de l’espèce. Il va même jusqu’à affirmer qu’on comprend parfois mieux un animal familier qu’un humain étranger. Toutefois, même s’il admet que plusieurs animaux sont capables d’une vie de conscience subjective et qu’ils vivent dans un monde de sens partagé, (...)
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  9. 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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