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  1. Husserl’s Phenomenology of Wishing.Thomas Byrne - forthcoming - Human Studies.
    This essay accomplishes two goals. First, contra accepted interpretations, I reveal that the early Husserl executed valuable and extensive investigations of wishes—specifically in manuscripts from _Studies concerning the Structures of Consciousness_. In these manuscripts, Husserl examines two ‘kinds’ of wishes. He describes wish _drives_ as feelings of lack. He also dissects wish _intentions_ to uncover previously obscured partial acts, including nullifying consciousness, an existentially oriented act, and a preferring. Second, I reveal how these insights from _Studies_ partially prefigure Husserl’s mature (...)
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  2. Husserl's Analogical Axiological Reason: A Phenomenology of Wish Feeling Fulfillment.Thomas Byrne - forthcoming - European Journal of Philosophy.
    The most contentious tenet of Husserl's phenomenology of feelings is his conclusion that there is an analogy between axiological reason and theoretical reason. Simply, Husserl asserts that the axiological validation of feelings is analogical to the theoretical validation of judgments. While the scholarship has debated the merits of Husserl's analogy over the last 120 years, this paper presents a new accurate interpretation, because it is the first to highlight how Husserl develops this analogy by most often comparing the fulfillment of (...)
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  3. Husserl’s Other Phenomenology of Feelings: Approval, Value, and Correctness.Thomas Byrne - 2023 - Husserl Studies 39 (3):285-299.
    This essay is motivated by the contention that an incomplete picture of Edmund Husserl’s philosophy of feelings persists. While his standard account of feelings, as it is presented in his major works, has been extensively studied, there is another branch of his theory of feelings, which has received little attention. This other branch is Husserl’s rigorous and distinct investigations of the feeling of approval. Simply stated, the goal of this essay is to outline the evolution of this secondary branch of (...)
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  4. The Origin of the Phenomenology of Instincts.Thomas Byrne - 2023 - Husserl Studies 39 (1):69-83.
    This essay accomplishes two goals. First, I explore Husserl’s study of “tension” from his 1893 manuscript, “Notes Towards a Theory of Attention and Interest,” to reveal that it comprises his de facto first analysis of instinct. Husserl there describes tension as the innate pull to execute ever new objectifications. He clarifies this pull of objectification by contrasting it to affective and volitional experiences. This analysis surprisingly prefigures a theory of drive-feelings and anticipates the idea that consciousness is both teleological and (...)
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  5. (1 other version)The Origin of the Phenomenology of Feelings.Thomas Byrne - 2022 - Journal of the British Society for Phenomenology 53 (4):455-468.
    This paper accomplishes two goals. First, I present a distinct interpretation of the inception of the phenomenology of feelings. I show that Husserl’s first substantial discussion of intentional and non-intentional feelings is not from his 1901 Logical Investigations, but rather his 1893 manuscript, “Notes towards a Theory of Attention and Interest”. Husserl there describes intentional feelings as active and non-intentional feelings as passive. Second, I show that Husserl presents a somewhat unique account of feelings in “Notes”, which is partly different (...)
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  6. Phenomenological Distinctions: Two Types of Envy and their Difference from Covetousness.Michael R. Kelly - 2016 - In J. Aaron Simmons & J. Edward Hackett (eds.), Phenomenology for the Twenty-first Century. [United States]: Palgrave-Macmillan.
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  7. "We-Subjectivity": Husserl on Community and Communal Constitution.Ronald McIntyre - 2012 - In Christel Fricke & Dagfinn Føllesdal (eds.), Intersubjectivity and Objectivity in Adam Smith and Edmund Husserl: A Collection of Essays. Ontos. pp. 61-92.
    I experience the world as comprising not only pluralities of individual persons but also interpersonal communal unities – groups, teams, societies, cultures, etc. The world, as experienced or "constituted", is a social world, a “spiritual” world. How are these social communities experienced as communities and distinguished from one another? What does it mean to be a “community”? And how do I constitute myself as a member of some communities but not of others? Moreover, the world of experience is not constituted (...)
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  8. The Function of Wertfűhlen in Scheler's Theory of Value.Lucinda Ann Vandervort Brettler - 1970 - Dissertation, Mcgill University
    This thesis (110 pages) was submitted in March 1970 in partial fulfillment of the requirements for the degree of Master of Arts. The work was supervised by Professor Raymond Klibansky, McGill University.
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