Edmund Husserl

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Scheler, who met Husserl in 1901, applied the phenomenological intuition of essences to values in a material ethics of value (Der Formalismus in der Ethik, 1913–16). M. Scheler, Der Formalismus in der Ethik und die materiale Wertethik (1913–16), in Jahrbuch für Philosophie und phänomenologische Forschung; SEP “Max Scheler”

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Ortega took up Husserl’s phenomenology in 1913 (‘On the Concept of Sensation’) but soon moved beyond it to a philosophy of life (Meditations on Quixote, 1914). J. Ortega y Gasset, “Sobre el concepto de sensación” (1913); Meditaciones del Quijote (1914); SEP “José Ortega y Gasset”

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Tanabe studied with Husserl in Freiburg in 1922–23, after a stay with Riehl in Berlin; there he also met the young Heidegger and Oskar Becker. SEP “The Kyoto School” (B. W. Davis); J. W. Heisig, Philosophers of Nothingness (2001)

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After his doctorate Ajdukiewicz spent the academic year 1913/14 in Göttingen, attending Husserl’s lectures in philosophy (and Hilbert’s in mathematics); a short period of study, not a lasting teaching relation. Archiwum PAN, inventory III-141 (Kazimierz Ajdukiewicz); Adam Mickiewicz University Poznań, biographical sketch of K. Ajdukiewicz

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Stein studied with Husserl in Göttingen from 1913, took her doctorate under him in Freiburg in 1916 with a thesis on empathy and was his first paid assistant from October 1916 to February 1918, transcribing and editing his manuscripts. SEP “Edith Stein”

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In his second period in Freiburg (1928–32) Marcuse studied with Husserl as well as with Heidegger, though Heidegger was his main teacher; he had already taken his doctorate there in 1922, in German literature. SEP “Herbert Marcuse”; D. Kellner, Herbert Marcuse and the Crisis of Marxism (1984)

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Zubiri’s dissertation, Ensayo de una teoría fenomenológica del juicio (1923), developed Husserl’s theory of judgement; he later heard Husserl in Freiburg (1928–30). X. Zubiri, Ensayo de una teoría fenomenológica del juicio (1923); Sobre la esencia (1962)

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Schutz used Husserl’s constitutive phenomenology to clarify Weber’s ‘subjective meaning’, describing how meaning is built up in consciousness and how we understand others; Husserl admired the book (1932). A. Schütz, Der sinnhafte Aufbau der sozialen Welt (1932); SEP “Alfred Schutz”; SEP “Edmund Husserl”

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Gaos took his doctorate on Husserl’s critique of psychologism and translated the Logical Investigations with Manuel García Morente (Investigaciones lógicas, 1929). E. Husserl, Investigaciones lógicas, trans. M. García Morente and J. Gaos (1929); J. Gaos, La crítica del psicologismo en Husserl (doctoral thesis)

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Ryle studied Husserl’s Logical Investigations in the 1920s, lectured on Brentano, Meinong and Husserl, and read phenomenology as a form of conceptual analysis (‘Phenomenology’, 1932). G. Ryle, “Phenomenology”, Proceedings of the Aristotelian Society, suppl. vol. 11 (1932); “Autobiographical”, in O. P. Wood and G. Pitcher (eds.), Ryle (1970); SEP “Gilbert Ryle”

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Jonas began his studies in Freiburg in 1921, where he attended Husserl’s seminars and met the young Heidegger; a short period before his years with Heidegger in Marburg. H. Jonas, Erinnerungen (2003)

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Gödel studied Husserl from 1959 and proposed phenomenology as a method for clarifying the meaning of mathematical concepts and intuition (draft, 1961; publ. 1995). K. Gödel, “The Modern Development of the Foundations of Mathematics in the Light of Philosophy” (1961), in Collected Works III (1995); SEP “Kurt Gödel”

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Patočka met Husserl at his Paris lectures in 1929 and studied with him in Freiburg in 1933. E. Kohák, Jan Patočka: Philosophy and Selected Writings (1989), introduction

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As a prisoner of war Ricœur translated Husserl’s Ideas I (publ. 1950) and set out his philosophy as a phenomenology of the will (Le volontaire et l’involontaire, 1950). E. Husserl, Idées directrices pour une phénoménologie, trans. P. Ricœur (1950); P. Ricœur, Philosophie de la volonté I: Le volontaire et l’involontaire (1950); SEP “Paul Ricoeur”

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Garfinkel drew on Husserl’s natural attitude, also via Schutz and Gurwitsch, to ask how members produce the taken-for-granted order of everyday life (Studies in Ethnomethodology, 1967). H. Garfinkel, Studies in Ethnomethodology (1967); The Perception of the Other (diss., Harvard, 1952); J. Heritage, Garfinkel and Ethnomethodology (1984); SEP “Edmund Husserl”

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Luckmann continued Husserl’s analysis of the life-world in completing Schutz’s Structures of the Life-World (1975, 1984) and treated phenomenology as a ‘protosociology’ underlying social science. A. Schütz and T. Luckmann, Strukturen der Lebenswelt (1975, 1984); T. Luckmann, “Philosophie, Sozialwissenschaft und Alltagsleben” (1973); SEP “Edmund Husserl”

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Luhmann took Husserl’s analysis of meaning, an actual given against a horizon of possibilities, as the basic concept of his systems theory (‘Sinn als Grundbegriff der Soziologie’, 1971). N. Luhmann, “Sinn als Grundbegriff der Soziologie”, in J. Habermas and N. Luhmann, Theorie der Gesellschaft oder Sozialtechnologie (1971); Soziale Systeme (1984); SEP “Edmund Husserl”

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Mohanty defended Husserl’s theory of meaning – meanings as ideal entities intended by consciousness, not psychological events – in Edmund Husserl’s Theory of Meaning (1964). J. N. Mohanty, Edmund Husserl’s Theory of Meaning (1964); The Philosophy of Edmund Husserl (2008)

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Hanafi read Husserl in Paris and in his thesis (1966) applied phenomenology to Islamic legal theory (usul al-fiqh), reading it as a method of understanding grounded in consciousness. H. Hanafi, Les Méthodes d’exégèse: essai sur la science des fondements de la compréhension, ilm usul al-fiqh (thesis, Paris, 1966); L’Exégèse de la phénoménologie

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Hountondji, whose doctorate treated Husserl’s idea of science (1970), drew on it in demanding that philosophy be explicit critical enquiry, not a collective worldview (1976). P. J. Hountondji, Sur la « philosophie africaine » (1976); The Struggle for Meaning: Reflections on Philosophy, Culture, and Democracy in Africa (1997; Eng. 2002)

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Gordon’s Fanon and the Crisis of European Man (1995) takes up Husserl’s diagnosis of a crisis of the European sciences and of European humanity and reads Fanon as a philosopher of the human sciences who exposes that crisis from the standpoint of the colonised. L. R. Gordon, Fanon and the Crisis of European Man: An Essay on Philosophy and the Human Sciences (1995); E. Husserl, Vienna lecture (1935) and Die Krisis der europäischen Wissenschaften (1936)

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