" Husserl analyzes the intentional structures of mental acts and how they are directed at both real and ideal objects.

For instance, Edmund Husserl recognized the importance of idealization but opposed its application to the study of the mind, holding that mental phenomena do not lend themselves to idealization.

" Scheler never agreed with Husserl that phenomenology is a method in the strict sense, but rather " an attitude of spiritual seeing ... something which otherwise remains hidden ...." Calling phenomenology a method fails to take seriously the phenomenological domain of original experience: the givenness of phenomenological facts ( essences or values as a priori ) " before they have been fixed by logic ," and prior to assuming a set of criteria or symbols, as is the case in the empirical and human sciences as well as other ( modern ) philosophies which tailor their methods to those of the sciences.

The metaphysical problem of establishing the material reality of what we perceive was of little interest to Husserl in spite of his being a transcendental idealist.

According to Husserl the suspension of belief in what we ordinarily take for granted or infer by conjecture diminishes the power of what we customarily embrace as objective reality.

To clarify, perhaps, by abstract anthropology, as a non-existentialist searching for essences, Husserl rejected the existentialism implicit in Heidegger's distinction between being ( sein ) as things in reality and Being ( Da-sein ) as the encounter with being, as when being becomes present to us, that is, is unconcealed.

In 1912 at Freiburg the journal Jahrbuch für Philosophie und Phänomenologische Forschung was founded by Husserl and his school, which published articles of their phenomenological movement from 1913 to 1930.

In the summer of 1929 Husserl had studied carefully selected writings of Heidegger, coming to the conclusion that on several of their key positions they differed, e. g., Heidegger substituted Dasein for the pure ego, thus transforming phenomenology into an anthropology, a specie of psychologism strongly disfavored by Husserl.

In it, Husserl for the first time attempts a historical overview of the development of Western philosophy and science, emphasizing the challenges presented by their increasingly ( one-sidedly ) empirical and naturalistic orientation.

Reacting against authors such as J. S. Mill, Sigwart and his own former teacher Brentano, Husserl criticised their psychologism in mathematics and logic, i. e. their conception of these abstract and a-priori sciences as having an essentially empirical foundation and a prescriptive or descriptive nature.

David Carr of Yale University commented in 1970 on Husserl's following: " It is well known that Husserl was always disappointed at the tendency of his students to go their own way, to embark upon fundamental revisions of phenomenology rather than engage in the communal task " as originally intended by the radical new science.

However, in studying the posthumous manuscripts of Husserl, who remained one of his major influences, Merleau-Ponty remarked that, in their evolution, Husserl's work brings to light phenomena which are not assimilable to noetic-noematic correlation.

Husserl was skeptical of this approach, which he regarded as quasi-mystical, and it contributed to the divergence in their thinking.

He introduced into neuroscience the concepts of neurophenomenology, based on the phenomenological writings of Edmund Husserl and of Maurice Merleau-Ponty, and on " first person science ," in which observers examine their own conscious experience using scientifically verifiable methods.

Originally trained in the Neo-Kantian tradition with Ernst Cassirer and immersed in the work of the phenomenologists Edmund Husserl and Martin Heidegger, Strauss later focused his research on the Greek texts of Plato and Aristotle, retracing their interpretation through medieval Islamic and Jewish philosophy, and encouraged application of their ideas to contemporary political theory.

Both he and Edmund Husserl seem to have been inspired by Mach's work Beiträge zur Analyse der Empfindungen ( Contributions to the Analysis of the Sensations, 1886 ) to formulate their very similar concepts of Gestalt and Figural Moment respectively.

Thus, although, in some senses, Sartre's philosophy in Nausea derives from Husserl and ultimately from René Descartes, the strong role he gives to the contingent randomness of physical objects contrasts with their commitment to the role of necessity.

When subjectivity or life are in question, they are never grasped in their purity ; they are systematically reduced to biological life, to their external relation with the world, or as in Husserl to an intentionality, i. e. an orientation of consciousness towards an object outside it.

He served in World War I and returned to study philosophy with Edmund Husserl, writing his Habilitationsschrift on Investigations of the Phenomenological Foundations of Geometry and their Physical Applications, ( 1923 ).

Weyl entered into correspondence with Becker with high hopes and expectations, given their mutual admiration for Husserl ’ s phenomenology and Husserl ’ s great admiration for the work of Becker.

Merleau-Ponty and others question whether Husserl here does not undercut his own position, in that Husserl had attacked in principle historicism, while specifically designing his phenomenology to be rigorous enough to transcend the limits of history.

Max Scheler met Husserl in Halle in 1901 and found in his phenomenology a methodological breakthrough for his own philosophy.

Daniel O. Dahlstrom saw Heidegger's presentation of his work as a departure from Husserl as unfairly misrepresenting Husserl's own work.

In the introduction, Sartre sketches his own theory of consciousness, being, and phenomena through criticism of both earlier phenomenologists ( most notably Husserl and Heidegger ) as well as idealists, rationalists, and empiricists.

This volume ( Routledge, 2008 ) combines Reiner Schürmann's lectures at the New School for Social Research on Heidegger ’ s Being and Time with Critchley ’ s New School lectures on the relation between Heidegger and Husserl and his own interpretation of Being and Time.

Following Husserl, Sartre views absurdity as a quality of all existing objects ( and of the material world collectively ), independent of any stance humans might take with respect to them.

On April 6 Husserl was suspended from the University of Freiburg by the Badische Ministry of Culture ; the following week he was disallowed any university activities.

Au contraire, Husserl may be indicating here that historical traditions are merely features given to the pure ego's intuition, like any other.

Edmund Husserl, founder of phenomenology and a strong influence on 20th Century European philosophy, argued that the first two meditations are the only part of Descartes's work with any philosophical importance at all.

Husserl argues that logic is theoretical, i. e., that logic itself proposes a priori laws which are themselves the basis of the normative side of logic.

Husserl believed that phenomenology could thus provide a firm basis for all human knowledge, including scientific knowledge, and could establish philosophy as a " rigorous science ".

Although Schütz was never a student of Husserl, he, together with a colleague, Felix Kaufmann, studied Husserl's work intensively in seeking a basis for interpretive sociology derived from the work of Max Weber.

Husserl used the idea as a basis for intersubjectivity.

Although a steadfast proponent of a radical and rational autonomy in all things, Husserl could also speak " about his vocation and even about his mission under God's will to find new ways for philosophy and science ," observes Spiegelberg.

Sometimes depicted as the “ science of experience ,” the phenomenological method is rooted in intentionality, Husserl ’ s theory of consciousness ( developed from Brentano ).

* Edmund Husserl ( 1859 – 1938 ) established phenomenology at first as a kind of " descriptive psychology " and later as a transcendental and eidetic science of consciousness.

He worked on phenomenology, social science methodology and the philosophy of Edmund Husserl, William James and others.

A human science view is not opposed to quantitative methods, but, following Edmund Husserl:

Max Scheler extended the phenomenological method to include a reduction of the scientific method too, thus questioning the idea of Husserl that phenomenological philosophy should be pursued as a rigorous science.

Sophrology's lineage is the Phenomenological school of science, initiated by Edmund Husserl.

Furthermore, various sources indicate that Husserl changed his mind about psychologism as early as 1890, a year before he published the Philosophy of Arithmetic.

Husserl stated that by the time he published that book, he had already changed his mind — that he had doubts about psychologism from the very outset.

Husserl countered that consciousness is not “ in ” the mind but rather conscious of something other than itself ( the intentional object ), whether the object is a substance or a figment of imagination ( i. e., the real processes associated with and underlying the figment ).

Brown ( 2006: p. 19 ) charts the lineage of philosophers, namely Nietzsche ( 1844 – 1900 ), Husserl ( 1859 – 1938 ), Heidegger ( 1889 – 1976 ), Sartre ( 1905 – 1980 ), Merleau-Ponty ( 1908 – 1961 ), and Levinas ( 1906 — 1995 ) who challenged the entrenched Cartesian dualism of a hard split between " body " and " mind " and hence, embraced different views of nondual ' bodymind ' or body-mind continuum thus:

Husserl, who was a former student of Franz Brentano, thought that in the study of mind it was extremely important to acknowledge that consciousness is characterized by intentionality, a concept often explained as " aboutness "; consciousness is always consciousness of something.

However, recent trends on the matter appear to reject Dreyfus ' interpretation of Husserl while at the same time maintaining a high interest in the integration of Husserlian phenomenology into the sciences of mind, as demonstrated by Evan Thompson's recent work.

His publications in philosophy are concerned primarily with epistemology, the philosophy of mind and of logic, and with the philosophy of Edmund Husserl.