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  1. 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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  • On the purity of European consciousness in the existential anthropology of early M. Heidegger.V. B. Okorokov - 2022 - Anthropological Measurements of Philosophical Research 21:137-150.
    _Purpose._ The purity of consciousness in European culture has practically been turned into an abstraction. Because of this, there are so many discrepancies in understanding its nature. For Heidegger, the question of the purity of human consciousness remains open. Our purpose is to study the purity of European consciousness in the work of M. Heidegger. _Theoretical basis._ We draw on the deep foundations of existential, phenomenological, hermeneutic, religious-philosophical and postmodern Western and Eastern thought. _Originality._ While the early Heidegger was thinking (...)
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  • On the Phenomenology of the Consciousness of Internal Time.Edmund Husserl - unknown
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  • Philosophical and psychological dimensions of social expectations of personality.V. V. Khmil & I. S. Popovych - 2019 - Anthropological Measurements of Philosophical Research 16:55-65.
    Purpose. To analyse the philosophical and psychological contexts of social expectations of personality, to form general scientific provisions, to reveal the properties, patterns of formation, development and functioning of social expectations as a process, result of reflection and construction of social reality. Theoretical basis of the study is based on the phenomenology of E. Husserl, the social constructivism philosophy of L. S. Vygotskiy, P. Berger, T. Luckmann, K. J. Gergen, ideas of constructive alternativeism of G. Kelly, psychology of social expectations (...)
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  • The phenomenology and cognitive neuroscience of experienced temporality.Mauro Dorato & Marc Wittmann - 2020 - Phenomenology and the Cognitive Sciences 19 (4):747-771.
    We discuss the three dominant models of the phenomenological literature pertaining to temporal consciousness, namely the cinematic, the retentional, and the extensional model. This is first done by presenting the distinction between acts and contents of consciousness and the assumptions underlying the different models concerning both the extendedness and duration of these two components. Secondly, we elaborate on the consequences related to whether a perspective of direct or indirect realism about temporal perceptions is assumed. Finally, we review some relevant findings (...)
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  • Cartesian meditations: An introduction to phenomenology.E. Husserl - 1960 - Philosophical Books 2 (2):4-5.
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  • Towards a dialethic theory of time-consciousness.Di Huang - 2021 - Phenomenology and the Cognitive Sciences 21 (1):137-159.
    There is an eminent tradition of thought that sees in the phenomenon of time something contradictory. This tradition has been recently revived by some contemporary proponents of dialethism – the view that there are true contradictions. In this paper, I will contribute to this line of thinking by tracing the first steps of a dialethic account of time-consciousness. In particular, I will argue that the experiential flow of time can be accounted for in the framework of an intentionalist approach to (...)
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  • A problem for extensional theories of time-consciousness.Jan Almäng - 2021 - Synthese 199 (5-6):14865-14880.
    Extensionalist theories of the specious present suggest that every perceptual experience is extended in time for a short while, such that they are co-extensive in time with the time experienced in them. Thus, there can be no experience of time, unless the experience itself is extended in time. Accordingly, there must be something that unites the temporal parts of a perceptual experience into temporally extended wholes. I call this the “glue-problem for extensionalism”. In this paper I suggest three desiderata that (...)
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