That´s reminding me my college years of the 70ies. Sartre´existentialism and Phenomenology were more or less already "disclassified" by the growing structuralism of Levi-Strauss, Saussure and Jabokson in France.
Using KW terminology, if we are locating us in the ULQ in the interior of the first zone, then we can reconcile the two approches if we don´t fall back into husserlian speculations of a "trancendental subject", by being more empirically based like Shultz try to do with his sociology, more in phase with Garfinkel´s ethnomethodology. It would be fine to bring back intentionality from its "lit de parade".
Haven't seen the paper yet but can say that later on, Husserl followed Schutz along his notion that the 'life world' was a kind of "ground" for phenomenological enquiry, a kind of presupposition, and also along these lines, that intersubjectivity was also presupposed. So Husserl was not totally naive. Just a guess as to what is to come.
Ya, structuralism kinda exploded phenomenology. Foucault gives a gives a good account of this.
Kennilingam uses Foucault's geneaological method to support his transcend-and-include progression of subjective consciousness, yet according to the Stanford Encyclopedia of Philosophy entry on Foucault "the point of a genealogical analysis is to show that a given system of thought...was the result of contingent turns of history, not the outcome of rationally inevitable trends." In this sense he is post-structural and also exploding structuralism, including the kennilinguist variety. Postruct seems itself to now be taking a U-turn (fold) back into a more hermeneutic phenomenology, one not so "self" absorbed, one which sees the intersub/objective and unconscious ground in the lifeworld.
That said, I'm wondering to what degree Avila Saiter sees the collective as "intentional?"
Sean has a blog where he discusses this.
Doesn't EH though accept the very kind of kennilingual structuralism which presupposes direct, conscious apprehension of the real through intentional methods (e.g. meditation, and "how the collective interior evolves"), a presupposition about intentionality that the polydoxae (including Foucault) question? (See Foucault excerpt above.)
PS: When you said Sean I assumed you meant Sean EH, and by the blog I see you meant the author of the thread paper. This Sean might even have the same criticisms of the other Sean? Never mind...
This article is an inquiry into Ken Wilber's integral epistemology as applied to social systems, namely, through organizations and leadership. It explicates the constructionist component inherent in the universalist nature of AQAL theory (a framework covering all quadrants, all levels, all lines, all states, all types). The relationship between integral methodological pluralism and the AQAL model are explored in the context of a fundamental misunderstanding of phenomenology, transpersonal psychology, and the human sciences, not as a method among many but as an essential characteristic of Wilber's integral theory. This article aims to contribute to the further development of integral research and design methods through clarification and contextualization.