Husserl

与Husserl相关的网络例句 [注：此内容来源于网络，仅供参考]

The fundamental cause of the differences is that Ingarden is deeply influenced by Husserl who views the conscious activities as the intelligent ones, so the "pure intent object" is equal to intelligent object in Husserl's eyes; while Dufrenne is greatly affected by Merleau-Ponty who amends Husserl's pure consciousness and conseders it as pure aesthesia, so the so-called "pure aesthesia object" is a sensible object, Dufrenne commences criticizing against Ingarden and on the basis of that.

造成这种差异的根本原因在于，茵加登更深地受到胡塞尔纯粹理性意识的影响，把意识活动看作是智性活动，因而其所说的纯粹意向性对象就被杜夫海纳看作是智力对象；而杜夫海纳则更深地受到梅洛一庞蒂的影响，把胡塞尔的纯粹意识修正为纯粹知觉意识，因而其所说的纯粹知觉对象就是一个感性对象。

Husserl was well received in Czechoslovakia, due to his old friend Thomas Masaryk and Jan Patoka (1907-1977), and, most notably, in France, originally through Jean H é ring (1890-1966), but principally due to Emmanuel Levinas (1906-1995), who had studied with both Husserl and Heidegger in Freiburg in 1928, and had translated Husserl's Paris lectures of 1929 into French.

胡塞尔的现象学也在捷克得到了很好的传播，这归功于其老朋友托马斯·马塞里克和让·帕托什卡。而更显著的影响则是在法国，最初是通过让·亨利，但主要还是由于伊曼努尔·列维纳斯，他在1928年于弗赖堡跟随胡塞尔和海德格尔学习，并把胡塞尔1929年巴黎讲稿翻译成法文。

Although at the beginning, Husserl described empathy always accompanied with his critiques to Lipps, the methods they used and the questions they thought are very similar. After all, on the one hand, Husserl accepted the main senses of empathy founded by Lipps.

虽然胡塞尔对移情的叙述总是伴随着他对利普斯移情论的批评，但他还是接过了利普斯移情概念的自我论起点，而且其移情叙述细节也和利普斯有诸多相似之处。

与Husserl相关的网络解释 [注：此内容来源于网络，仅供参考]

Husserl：胡塞尔

后来的符号学家们进一步从广度和深度发展了其学说,卡西尔(Cassirer)说"人是符号的动物"[2],胡塞尔(Husserl)认为,表达记号不仅指示意义,而且与动机和信念等意识因素有关[3].

Husserl：胡瑟爾

Hupp--胡普 | Husserl--胡瑟尔 | Huter--胡特

Husserl：现象主义

Rawls 的正义原则 | Husserl 现象主义 | Sidgwick 的功利论

Husserl, Edmund：胡塞尔

洪堡 Humboldt, W.V. | 胡塞尔 Husserl, Edmund | 怀特海 Whitehead, Alfred N.

Husserl, Edmund：著,李幼蒸譯,《純粹現象學通論》,台北:桂冠出版社

Hans-Georg Gadamer著,洪漢鼎譯,<<真理與方法:哲學詮釋學的基本特徵>>,台北:時報... | Husserl Edmund著,李幼蒸譯,<<純粹現象學通論>>,台北:桂冠出版社,1994. | Jacques Derrida著,劉北成譯,<<言語與現象>>,台北:桂冠...