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Journal articles on the topic 'Maurice Merleau-Ponty'

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Published: 4 June 2021
Last updated: 25 May 2024

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1

Alquié, Ferdinand, and Prisca Amoroso. "Maurice Merleau-Ponty." Chiasmi International 23 (2021): 57–59. http://dx.doi.org/10.5840/chiasmi20212312.

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Lefort, Claude, and Gianluca De Fazio. "Maurice Merleau-Ponty." Chiasmi International 23 (2021): 47–48. http://dx.doi.org/10.5840/chiasmi2021239.

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Alquié, Ferdinand, and Corinne Lajoie. "Maurice Merleau-Ponty." Chiasmi International 23 (2021): 53–55. http://dx.doi.org/10.5840/chiasmi20212311.

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Lefort, Claude. "Maurice Merleau-Ponty." Chiasmi International 23 (2021): 43–44. http://dx.doi.org/10.5840/chiasmi2021237.

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Hyppolite, Jean, and Corinne Lajoie. "Maurice Merleau-Ponty." Chiasmi International 23 (2021): 65–67. http://dx.doi.org/10.5840/chiasmi20212314.

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Hyppolite, Jean, and Gianluca De Fazio. "Maurice Merleau-Ponty." Chiasmi International 23 (2021): 69–71. http://dx.doi.org/10.5840/chiasmi20212315.

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Lefort, Claude. "Maurice Merleau-Ponty." Chiasmi International 23 (2021): 45–46. http://dx.doi.org/10.5840/chiasmi2021238.

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8

Alquié, Ferdinand. "Maurice Merleau-Ponty." Chiasmi International 23 (2021): 49–51. http://dx.doi.org/10.5840/chiasmi20212310.

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Hyppolite, Jean. "Maurice Merleau-Ponty." Chiasmi International 23 (2021): 61–63. http://dx.doi.org/10.5840/chiasmi20212313.

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10

Dufrenne, Mikel. "Maurice Merleau-Ponty." AUC PHILOSOPHICA ET HISTORICA 2018, no. 1 (April 18, 2018): 101–9. http://dx.doi.org/10.14712/24647055.2017.23.

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11

Imbert, Claude. "Maurice Merleau-Ponty." Paragraph 34, no. 2 (July 2011): 167–86. http://dx.doi.org/10.3366/para.2011.0015.

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12

Duarte, Amsterdan. "TRADUÇÃO DE UM INÉDITO DE MERLEAU-PONTY (MAURICE MERLEAU-PONTY)." Revista Dialectus - Revista de Filosofia 27, no. 27 (December 31, 2022): 165–73. http://dx.doi.org/10.30611/2022n27id83210.

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Tradução de Un inédit de Merleau-Ponty, publicado pela Revue de Métaphysique et de Morale no número 4 do ano 67 (outubro-dezembro de 1962, pp. 401-409). Expressamos nossa gratidão à PUF (Presses Universitaires de France), editora responsável pela revista, na pessoa de Alexandra Pernin, que gentilmente nos concedeu autorização para publicar a presente tradução
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13

Santana, Cleiton Nery de. "Paul Claudel, Maurice Merleau-Ponty e a temporalidade." Revista Ágora Filosófica 23, no. 3 (September 28, 2023): 61–80. http://dx.doi.org/10.25247/p1982-999x.2023.v23n3.p61-80.

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Este artigo trata da noção de tempo presente nos pensamentos do poeta Paul Claudel e do filósofo Maurice Merleau-Ponty. Não buscamos simplesmente uma apresentação de ambas as concepções, mas compreender a noção de tempo em Claudel para identificar possíveis relações com a noção de tempo em Merleau-Ponty. Assim, no primeiro momento, exporemos o conceito claudeliano de tempo presente em Art Poétique a fim de, no segundo momento, apresentar as possíveis relações existentes entre o poeta e o filósofo acerca da temporalidade. Com isso, torna-se possível compreender o lugar e a importância de Claudel para o projeto filosófico de Merleau-Ponty.
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14

Clarke, Melissa. "Ontology, Ethics, and Sentir: Properly Situating Merleau-Ponty." Environmental Values 11, no. 2 (May 2002): 211–25. http://dx.doi.org/10.1177/096327190201100207.

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Maurice Merleau-Ponty did not author an ethic, and yet it is possible to extend his ontological descriptions to an ethic similar to that espoused by post modern thinkers. It is even possible to distill an environmental ethic, or at least, one of consideration of the more-than-human, from his work. This paper attempts to do some preliminary work in light of this, and lays some groundwork for the future direction of an environmental ethic inspired by a Merleau-Pontian ontology. At the same time, it challenges the popularised view of Merleau-Ponty espoused by David Abram – viz., of Merleau-Ponty as an animist – and properly situates Merleau Ponty.
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15

Parkinson Zamora, Lois. "Maurice Merleau-Ponty and Cortázar’s Phenomen(ologic)al Fictions." Nuevas Poligrafías. Revista de Teoría Literaria y Literatura Comparada, no. 1 (December 1, 1996): 219–25. http://dx.doi.org/10.22201/ffyl.poligrafias.1996.1.1581.

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This essay is about Julio Cortázar's literary that concerns shifted notably from his early concern with art and artistic expression to the strong political commitment of his later work. Despite this shift, certain basic ontological questions remained constant, questions that coincide with those of the French phenomenologist Maurice Merleau-Ponty and may be stated generally as follows: how do embodied human beings experience the world, and how do they know and express that experience? For Merleau-Ponty, being is being-in-the-world, for Cortázar, art is the expression of being-in-the-world in the sense that Merleau-Ponty intends.
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Parkinson Zamora, Lois. "Maurice Merleau-Ponty and Cortázar’s Phenomen(ologic)al Fictions." Nuevas Poligrafías. Revista de Teoría Literaria y Literatura Comparada, no. 1 (December 1, 1996): 219–25. http://dx.doi.org/10.22201/ffyl.poligrafias.1996.1.1581.

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This essay is about Julio Cortázar's literary that concerns shifted notably from his early concern with art and artistic expression to the strong political commitment of his later work. Despite this shift, certain basic ontological questions remained constant, questions that coincide with those of the French phenomenologist Maurice Merleau-Ponty and may be stated generally as follows: how do embodied human beings experience the world, and how do they know and express that experience? For Merleau-Ponty, being is being-in-the-world, for Cortázar, art is the expression of being-in-the-world in the sense that Merleau-Ponty intends.
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17

Larison, Mariana. "Merleau-Ponty: filosofía y pintura." Viso: Cadernos de estética aplicada 4, no. 8 (June 15, 2010): 98–109. http://dx.doi.org/10.22409/1981-4062/v8i/91.

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El presente texto intenta comprender porqué el arte y, particularmente, la pintura, se presentan, dentro de la obra del filósofo francés Maurice Merleau-Ponty, como modos ejemplares del fenómeno expresivo y nos permiten, en este sentido, comprender las características propias de la operación perceptiva.
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18

Bataille, Georges. "SurHumanisme et Terreurde Maurice Merleau-Ponty." Les Temps Modernes 629, no. 1 (2005): 29. http://dx.doi.org/10.3917/ltm.629.0029.

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19

Bozga, Adina, and Ion Copoeru. "Maurice Merleau-Ponty: Chiasme et logos." Studia Phaenomenologica 3, no. 3 (January 1, 2003): 9–14. http://dx.doi.org/10.7761/sp.3.3-4.9.

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20

Albera, François. "Maurice Merleau-Ponty et le cinéma." 1895, no. 70 (June 1, 2013): 120–53. http://dx.doi.org/10.4000/1895.4680.

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21

Cléro, Jean-Pierre. "Maurice Merleau-Ponty et la guerre." Revue philosophique de la France et de l'étranger 127, no. 3 (2002): 315. http://dx.doi.org/10.3917/rphi.023.0315.

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22

Marassi, Massimo. "Il corpo in Maurice Merleau-Ponty." Psychologica 9788879167369 (May 2015): 15–33. http://dx.doi.org/10.7359/736-2015-mara.

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23

Olkowski, Dorothea. "Maurice Merleau-Ponty: Intertwining and Objectification." PhaenEx 1, no. 1 (November 5, 2006): 113. http://dx.doi.org/10.22329/p.v1i1.31.

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In chapter four of The Visible and the Invisible, titled “The Intertwining -- The Chiasm,” Merleau-Ponty considers the relation between the body as sensible, which is to say “objective,” and the body as sentient, that is, as “phenomenal” body. He makes this inquiry in the context of interrogating the access of such a sensible-sentient or objective-phenomenal body to Being. “Objectivity” and the objective body, as Merleau-Ponty defines it in the Phenomenology of Perception, are to be determined in relation to experience. Objectivity requires knowing how it is possible for determinate shapes to be available for experience at all. But the possibility of determinate shapes is also called into question by Merleau-Ponty insofar as the body is experienced as a point of view on things; thus every body would experience a different point of view, even though things are given as abstract elements of one total world. Since the two elements form a system, an intertwining, in which each moment (that of a body with a particular point of view and that of things in the totality of their world) is immediately expressive of each other, objectivity would seem to be hard to achieve. The relationship between body and things, point of view and world, if the relata continually express one another, would appear to be anything but determinate and the question of how objectivity is possible remains unanswered. This essay will explore this question in the light of Merleau-Ponty’s (mis-) reading of Henri Bergson and from the point of view of Sartre’s original expression of the relation of intertwining.
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24

Ayu Rasyid, Putri Najla, Nursilah, and Kartika Mutiara Sari. "Membangun Karakter Tokoh Adaninggar Dalam Pertunjukan Wayang Golek Menak Menurut Teori Fenomenologi Persepsi Maurice Merleau-Ponty." Jurnal Pendidikan Tari 4, no. 1 (November 9, 2023): 13. http://dx.doi.org/10.21009/jpt.413.

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Skripsi ini mengkaji permasalahan tentang membangun karakter tokoh Adaninggar dalam pertunjukan Wayang Golek Menak yang berjudul Putri Kaelani. Tujuan dari penelitian adalah untuk mengetahui dan menganalisis pertunjukan Wayang Golek Menak yang berjudul Putri Kaelani menggunakan teori Fenomenologi Persepsi Maurice Merleau-Ponty. Manfaat dari penelitian mampu mendukung peningkatan kualitas menari pada murid Sanggar Surya Kirana. Metode penelitian yang digunakan adalah penelitian Kualitatif dengan pendekatan Etnografi dan Autoetnografi. Kesimpulan yang dapat, bahwa proses membangun karakter tokoh Adaninggar menurut Fenomenologi Persepsi Maurice Merleau-Ponty adalah bagaimana proses mendapatkan pengalaman secara menyeluruh agar mendapatkan persepsi tentang dunia seni pertunjukan. Data penelitian dapat dikategorikan menjadi empat data, yaitu gambaran umum sanggar Surya Kirana, bentuk penyajian pertunjukan wayang golek menak berjudul Putri Kaelani, karakter tokoh dalam wayang golek menak berjudul Putri Kaelani, proses membangun karakter tokoh Adaninggar. Keempat data diatas akan dianalisis menggunakan teori Fenomenologi Persepsi Maurice Merleau-Ponty, dengan didukung metode membangun karakter Richard Boleslavsky, melalui enam pelajaran pertama bagi calon aktor.
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Dalissier, Michel. "L’imperceptible – Merleau-Ponty." Studia Phaenomenologica 23 (2023): 313–49. http://dx.doi.org/10.5840/studphaen20232315.

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What does the imperceptible mean? Is not such a question unavoidable for Maurice Merleau-Ponty, who is an illustrious thinker of perception? In this paper, I demonstrate that the French philosopher, in his published texts and unpublished manuscripts, provides an insightful reflection regarding the phenomenon of imperceptibility, which permeates some main domains of his thought. I underscore that his approach is articulated on two intimately related concepts, namely the imperceptible and the imperception. I start by unveiling Merleau-Ponty’s archetypal refusal of two extreme philosophical positions that conceive of the imperceptible, on the one hand, as a purely factitious or factual entity, and, on the other hand, as a radical and absolute reality. This approach leads me to discuss Merleau-Ponty’s keynote conception, namely an imperceptibility that appears paradoxically at work for perception. I show that such an interdependence between imperception and perception typically takes for him the form of a specific chiasm, of which I scrutinize several notable expressions. Lastly, I address Merleau-Ponty’s insightful sketch of an even further sophisticated theory, wherein imperception would be eventually reintegrated within perception itself.
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26

Wambacq, Judith. "L’animisme de Merleau-Ponty et Guattari. Une critique de La machine sensible de Stefan Kristensen." Chiasmi International 21 (2019): 371–77. http://dx.doi.org/10.5840/chiasmi20192133.

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Avec son livre La machine sensible, Stefan Kristensen réalise, de façon magistrale, deux objectifs. D’abord, il met en lien la pensée de deux philosophes qui sont à première vue très éloignés l’un de l’autre. Il s’agit de Félix Guattari et de Maurice Merleau-Ponty. Traditionnellement, Merleau-Ponty est considéré comme le philosophe du corps, tandis que Guattari est connu comme le philosophe du corps sans organes. Merleau-Ponty est un phénoménologue, tandis que Guattari prétend abandonner le point de vue du sujet. Kristensen démontre avec succès quel est le terrain commun des deux auteurs : la critique de la conception psychanalytique du sujet.Le deuxième objectif du livre découle directement du premier : présenter au lecteur une alternative à la conception intimiste de la subjectivité, soit comprendre la subjectivité comme fondamentalement parcourue par une altérité. Merleau-Ponty a été l’un des premiers, à l’instar de Paul Schilder, à mettre l’accent sur le caractère collectif et intersubjectif de cette altérité. Guattari a compris que cette altérité possède des sédiments politiques et historiques.With his book La machine sensible, Stefan Kristensen accomplishes two goals in a masterly way. First, he links the works of two philosophers who are very different at first sight: Maurice Merleau-Ponty and Félix Guattari. Traditionally, Merleau-Ponty is considered the philosopher of the body, whereas Guattari is known as the philosopher of the body without organs. Merleau-Ponty is a phenomenologist, whereas Guattari pretends to abandon the point of view of the subject. Kristensen identifies the common ground of the two authors: the criticism of the psychoanalytical conception of the subject.The second goal of the book derives directly from the first: present the reader with an alternative for the intimate conception of subjectivity, that is, present him or her with the idea that subjectivity is always characterized by an alterity. Merleau-Ponty, following the example of Paul Schilder, has been one of the first to stress the collective and intersubjective nature of this alterity. Guattari has understood that this alterity has political and historical sediments.Con il suo libro La machine sensible, Stefan Kristensen realizza magistralmente due obiettivi. Innanzitutto, egli mette in relazione il pensiero di due filosofi a prima vista molto distanti tra loro: Félix Guattari e Maurice Merleau-Ponty. Se tradizionalmente Merleau-Ponty è considerato il filosofo del corpo, Guattari è invece noto come il filosofo del corpo senza organi. Merleau-Ponty è un fenomenologo, mentre il pensiero di Guattari intende abbandonare il punto di vista del soggetto. Kristensen propone allora di leggere la critica della concezione psicoanalitica del soggetto come terreno comune tra i due autori. Il secondo obiettivo del libro discende direttamente dal primo: presentare al lettore un’alternativa alla concezione intimista della soggettività, ovvero concepire la soggettività come fondamentalmente percorsa da un’alterità. Merleau-Ponty è tra i primi, sulla scorta di Paul Schilder, a porre l’accento sul carattere collettivo e intersoggettivo di questa alterità. Dal canto suo, Guattari ha compreso che questa alterità possiede dei sedimenti politici e storici.
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Günzler, Ingo, Karl Mertens, Pascal Delhom, Christian Grüny, Don E. Marietta Jr., Franz Gmainer-Pranzl, and Georg Stenger. "Buchbesprechungen." Phänomenologische Forschungen 2007, no. 1 (2007): 219–46. http://dx.doi.org/10.28937/1000107943.

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Maurice Merleau-Ponty: Causerien 1948. Radiovorträge; Alessandro Delcò: Merleau-Ponty et l’expérience de la création. Du paradigme au schème; Christian Grüny: Zerstörte Erfahrung. Eine Phänomenologie des Schmerzes; Don E. Marietta Jr.: Beyond certainty. A phenomenological approach to moral reflection; Franz Gmainer-Pranzl: Heterotopie der Vernunft. Skizze einer Methodologie interkulturellen Philosophierens auf dem Hintergrund der Phänomenologie Edmund Husserls
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Buffone, Jesica Estefanía Estefanía. "El Edipo en la obra de Maurice Merleau-Ponty: notas para el estudio fenomenológico de la infancia." LOGOS Revista de Filosofía 138, no. 138 (February 1, 2022): 127–42. http://dx.doi.org/10.26457/lrf.v138i138.3175.

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El objetivo de este trabajo será analizar la lectura que Merleau-Ponty hace del complejo de Edipo, para identificar, a partir de allí, el recorrido metodológico que el filósofo francés realiza en el estudio fenomenológico de un periodo clave de la infancia. El polimorfismo infantil, la raigambre histórica de los lugares instituidos en una comunidad, el enfoque histórico y dialéctico del desarrollo, y la premaduración serán algunos de los rasgos a partir de los cuales Merleau-Ponty analiza el Edipo. Considero que la descripción que Merleau-Ponty realiza de este complejo junto con la crítica a la concepción universalista del psicoanálisis presentan en sí mismas un enfoque fenomenológico del desarrollo, del que se desprenden, por un lado, lineamientos teóricos relevantes para el estudio situado, corporal y no reduccionista de la experiencia infantil y, por otro, una redefinición del sujeto y del esquema corporal en términos eminentemente intersubjetivos Abstract The aim of this work will be to analyze the reading that Merleau-Ponty makes of the Oedipus complex, to identify, thereof, the path that the French philosopher makes in the phenomenological study of a key period of childhood. Infantile polymorphism, the historical roots of the places established in a community, the historical and dialectical approach to development, and pre-maturation will be some of the features from which Merleau-Ponty analyzes the Oedipus Complex. I consider that the description that Merleau-Ponty makes of this complex together with the critique of the universalist conception of psychoanalysis present in themselves a phenomenological approach to development, from which they emerge; on the one hand, relevant theoretical guidelines for the situated, bodily, and non-reductionist study of infantile experience and, on the other, a redefinition of the subject and the body schema in eminently intersubjective terms. Palabras clave Merleau-Ponty, complejo de Edipo, desarrollo, infancia. Keywords Merleau-Ponty, Oedipus complex, development, childhood. Referencias Bégout, B. (2004). Esquisse d’une théorie phénoménologique de l’habitude. Alter Revue de Phénoménologie, 12, 173-190. Bourdieu, P. (2000). La dominación masculina. Barcelona, España: Anagrama. Buffone, J. (2019). La construcción del esquema corporal infantil desde una perspectiva merleaupontyana: la propiocepción como fundamento del accouplement fenomenológico. Arete, 31(2), 297-320. Buffone, J. (en prensa). Maurice Merleau-Ponty and the personal institution. Oedipus complex and the opening to new ways of sociability. Metis. Revista Interdisciplinaria de Fenomenología. Duportail, G. F. (2013). Cuerpo, amor, nominación. Lacan y Merleau-Ponty (Trads. A. Kripper y L. Lutereau). Buenos Aires, Argentina: Letra Viva. Freud, S. (2011). Tótem y tabú. Madrid, España: Alianza. Freud, S. (2015). Tres ensayos sobre la teoría sexual y otros escritos. Madrid, España: Alianza. Gléonec A. (2017). Institution et passivité. Lectures de Merleau-Ponty. París, Francia: Million. Lacan, J. (2017). Seminario 5. Las formaciones del inconsciente. Madrid, España: Paidós. Merleau-Ponty, M. (1964). Signos (Trads. C. Martínez y G. Oliver). Barcelona, España: Seix Barral. Merleau-Ponty, M. (1976). La estructura del comportamiento (Trad. E. Alonso). Buenos Aires, Argentina: Hachette. Merleau-Ponty, M. (1984). Fenomenología de la percepción (Trad. J. Cabanes). Barcelona, España: Planeta-Agostini (original en francés, 1945). Merleau-Ponty, M. (1995). La nature. Notes du Collège de France. París, Francia: Éditions de Seuil.
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Falcón, Luis Álvarez. "Lo impensado de la no-filosofía: Merleau-Ponty 1961-2010." Análisis, no. 75 (April 6, 2015): 129. http://dx.doi.org/10.15332/s0120-8454.2009.0075.05.

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<p>El presente artículo responde al planteamiento inicial de una larga investigación que tuvo su inicio en el año 2008, en el contexto del Coloquio Internacional Merleau-Ponty Viviente(Morelia, Michoacán, México) y del Coloquio Internacional Merleau-Ponty 1908-2008(Zaragoza, España) y que finalizará en los actos de conmemoración del quincuagésimo aniversario de la desaparición del pensador francés. A lo largo de tres capítulos, veremos desarrolladas las nociones críticas de «no-filosofía» y de lo «impensado», poniendo en relación el pensamiento tardío de Edmund Husserl y las últimas consideraciones de Maurice Merleau-Ponty. Su conclusión nos mostrará la convergencia de ambos pensadores, describiendo la tradición fenomenológica que Merleau-Ponty recogió y las potentes intuiciones que supo anunciar en aquello que definiremos como «lo impensado de su no-filosofía». El resultado final de esta investigación será expuesto en el futuro Coloquio Internacional Merleau-Ponty 1961-2011.</p>
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Caminha, Iraquitan de Oliveira. "O Manifesto Comunista e a dialética sem síntese de Merleau-Ponty." Trilhas Filosóficas 11, no. 3 (April 17, 2019): 11–20. http://dx.doi.org/10.25244/tf.v11i3.3541.

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Resumo: Em 21 de fevereiro de 1848, foi publicado pela primeira vez em Londres o Manifesto Comunista, escrito por Marx em Engels. Quando escreveram o manifesto, os dois parceiros estavam exilados na Bélgica. Eles dirigiam uma organização internacional chamada de “Liga dos Comunistas”. Esse documento foi produzido para orientar a classe operária na sua missão revolucionária. Não fazia sentido apenas compreender o mundo, era preciso transformá-lo. Em 2018, sob a coordenação do professor Marcos Érico de Araújo Silva da Universidade do Estado do Rio Grande do Norte (UERN), foi realizado um evento em que foram comemorados os 200 anos de nascimento de Karl Marx e 170 anos do Manifesto Comunista. Na ocasião, fiz uma fala sobre o Manifesto Comunista e o modo de conceber a dialética de Merleau-Ponty. Irei retomar essa fala aqui com o objetivo de analisar como a dialética sem síntese de Merleau-Ponty pode ser usada como referência para se pensar esse Manifesto e apontar um horizonte para sua atualidade. Palavras-chave: Manifesto Comunista. Dialética. Merleau-Ponty. Abstract: On February 21, 1848, the Communist Manifesto, written by Marx in Engels, was published for the first time in London. When they wrote the manifesto, the two partners were exiled in Belgium. They ran an international organization called the "Communist League." This document was produced to guide the working class in its revolutionary mission. It made no sense just to understand the world, it had to be transformed. In 2018, under the coordination of professor Marcos Érico de Araújo Silva from Universidade do Estado do Rio Grande do Norte (UERN), an event was held in which 200 years of Karl Marx's birth and 170 years of Communist Manifesto were celebrated. At that time I gave a talk on the Communist Manifesto and the way of conceiving the dialectic of Merleau-Ponty. I will return to this speech here with the aim of analyzing how the dialectic without synthesis of Merleau-Ponty can be used as reference to think this Manifesto and to point a horizon for its present. Keywords: Communist Manifesto. Dialectic. Merleau-Ponty. REFERÊNCIAS AREDT, Hannah. Origens do totalitarismo: antissemitismo, imperialismo, totalitarismo. São Paulo: Companhia das Letras, 1989. BLOCH, Ernst. O princípio esperança. Rio de Janeiro: Contraponto, Vol. I, 2005. CAMINHA, Iraquitan de Oliveira. Humanismo e Terror segundo Merleau-Ponty: em que medida é possível tolerar a violência? In: Saeculum: Revista de História, João Pessoa, Jul/Dez 2008. MARX, Karl; ENGELS, Friedrich. Manifesto Comunista. Tradução de Álvaro Pina, e Ivana Jinkings. Organização e introdução de Osvaldo Coggiola. São Paulo: Boitempo, 2010.MERLEAU-PONTY, Maurice. As aventuras da dialética. São Paulo: Martins Fontes, 2016. MERLEAU-PONTY, Maurice. Humanismo e Terror: ensaio sobre o problema comunista. Rio de Janeiro: Tempo Brasileiro, 1968. MERLEAU-PONTY, Maurice. Le visible et l’invisible. Paris, Gallimard, 1991.
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31

Perius, Cristiano. "Três definições da fenomenologia [Trois définitions de la phénoménologie]." Princípios: Revista de Filosofia (UFRN) 25, no. 47 (June 4, 2018): 121. http://dx.doi.org/10.21680/1983-2109.2018v25n47id12911.

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Este ensaio visa problematizar a definição da fenomenologia a partir da contribuição de três autores: Edmund Husserl, Jean-Paul Sartre e Maurice Merleau-Ponty. A recepção do pensamento de Husserl é marcado, na França, pela corrente existencialista que exige, tanto de Merleau-Ponty quanto de Sartre, a reformulação da fenomenologia. A fim de acompanhar esse processo de assimilação e, ao mesmo tempo, modificação da fenomenologia, este ensaio apresenta três definições que, apesar de justapostas, relacionam-se entre si: 1) O que é a fenomenologia de Husserl?; 2) O que é a fenomenologia francesa?; 3) O que é a fenomenologia de Merleau-Ponty? Este trabalho de definição, apesar de topicalizado, apenas surge e é examinado a partir da relação de contraposição e renovação da escola da fenomenologia, que é vasta e plena de nuances, apontando ecos e vozes dissonantes entre si. Ao acompanhar a reformulação da fenomenologia em três momentos, fica mais claro, ao fim do ensaio, o processo de elaboração de Merleau-Ponty.[Cet essai avance la problématique de la définition de la phénoménologie à partir des contributions d’Edmund Husserl, Jean-Paul Sartre et Maurice Merleau-Ponty. La pensée de Husserl, en France, est marquée par son caractère existentialiste et exige, de ce fait, tant pour Sartre comme pour Merleau-Ponty, une reformulation de la phénoménologie. Afin d’accompagner ce processus d’assimilation, mais aussi de modification de la phénoménologie, cette essai présente trois définitions qui, bien que juxtaposées, sont étroitement liées : 1) Qu’est-ce que la phénoménologie de Husserl?; 2) Qu’est-ce que la phénoménologie française?; 3) Qu’est-ce que la phénoménologie de Merleau-Ponty? Cette tentative de définition n’est examinée qu’à partir de la relation d’opposition et de rénovation de l’école de phénoménologie, elle-même vaste et pleine de nuances, où nous tenterons de mettre en relief les échos et les voix dissonantes. C’est en accompagnant ce travail de reformulation de la phénoménologie en trois temps, que nous espérons éclaircir, à la fin de l’essai, le processus d’élaboration de Merleau-Ponty.]
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32

Quirino, André Gomes. "Da cognição incorporada a uma ontologia da percepção: o corpo e o mundo na Fenomenologia da percepção de Merleau-Ponty." Primeiros Escritos, no. 8 (August 15, 2017): 162. http://dx.doi.org/10.11606/issn.2594-5920.primeirosestudos.2017.136804.

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Neste artigo, apresenta-se a modificação operada pela Fenomenologia da Percepção de Maurice Merleau-Ponty no estatuto metafísico do sujeito do conhecimento – segundo certa apropriação da obra pelo movimento da cognição incorporada –, e procura-se entender por que essa mesma transformação foi alterada no pensamento posterior de Merleau-Ponty. Nossa intenção é propor um tipo de reflexão que habilitaria a filosofia da mente contemporânea a preservar a descoberta da cognição incorporada sem estar sujeita aos contornos assumidos tardiamente pela fenomenologia merleau-pontyana
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33

Ballabio, Alessandro. "The Primacy of the Perceptual Experience in Maurice Merleau-Ponty." Revista VIS: Revista do Programa de Pós-Graduação em Arte 16, no. 1 (June 26, 2017): 297–316. http://dx.doi.org/10.26512/vis.v16i1.20498.

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Le primat de la perception et ses conséquences philosophiques (1946) is the transcription of the discussion that Merleau-Ponty had on November 23, 1946, at the Société française de Philosophie on the results of Phénoménologie de la perception (1945). Merleau-Ponty states that perception is not an intellectual but a practical synthesis that implies the movement of the body, as the origin of the perceptual experience of the world.
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34

Andrieu, Bernard, and Petrucia da Nobrega. "L’inventivité du vivant chez Maurice Merleau-Ponty." Chiasmi International 22 (2020): 265–79. http://dx.doi.org/10.5840/chiasmi20202227.

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The inventiveness of life is at the heart of Merleau-Ponty’s ontology because by separating with behaviorism, philosophy could dialogue with the sciences of development to describe several techniques that we successively study as degrees in the normativity of the living : immanent techniques, ecological techniques, bodily intelligence, and, finally, morphogenetic techniques of development. Through this analysis, we demonstrate the thesis of an activation of the living body from its reflex reactivity to its non-intentional projections in its forms.
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35

Sargent, Lyman Tower, and James Schmidt. "Maurice Merleau-Ponty: Between Phenomenology and Structuralism." American Political Science Review 80, no. 4 (December 1986): 1334. http://dx.doi.org/10.2307/1960881.

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36

de Gandillac, Maurice, and Prisca Amoroso. "In memoriam Maurice Merleau-Ponty (1908-1961)." Chiasmi International 23 (2021): 81–84. http://dx.doi.org/10.5840/chiasmi20212318.

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37

de Gandillac, Maurice. "In memoriam Maurice Merleau-Ponty (1908-1961)." Chiasmi International 23 (2021): 73–76. http://dx.doi.org/10.5840/chiasmi20212316.

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38

de Gandillac, Maurice, and Corinne Lajoie. "In memoriam Maurice Merleau-Ponty (1908-1961)." Chiasmi International 23 (2021): 77–80. http://dx.doi.org/10.5840/chiasmi20212317.

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39

Marques, Paulo Pimenta. "FENOMENOLOGIA E FENÔMENO EM MAURICE MERLEAU-PONTY." Sapere Aude 6, no. 12 (January 5, 2016): 832. http://dx.doi.org/10.5752/p.2177-6342.2015v6n12p832.

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A fenomenologia da percepção é, antes de toda interpretação científica, uma exploração do que subjaz à nossa experiência do mundo, e a percepção é o melhor caminho para acessarmos esta camada básica, sem omitir seus sentidos e ausência de sentido, suas claridades e ambiguidades. O que é a percepção ou a experiência perceptiva para MerleauPonty?
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40

Megill, Allan, and James Schmidt. "Maurice Merleau-Ponty: Between Phenomenology and Structuralism." American Historical Review 91, no. 4 (October 1986): 888. http://dx.doi.org/10.2307/1873333.

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41

Littlejohn, James, and J. Schmidt. "Maurice Merleau-Ponty: Between Phenomenology and Structuralism." Man 23, no. 4 (December 1988): 787. http://dx.doi.org/10.2307/2802636.

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42

Kristensen, Stefan. "Maurice Merleau-Ponty, une esthétique du mouvement." Archives de Philosophie 69, no. 1 (2006): 123. http://dx.doi.org/10.3917/aphi.691.0123.

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43

Calabrò, Daniela. "Maurice Merleau-Ponty e il “Iabirinto dell’ontologia”." Chiasmi International 1 (1999): 153–65. http://dx.doi.org/10.5840/chiasmi1999137.

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44

Della Greca, Marco. "Maurice Merleau-Ponty Interprete di Paul Valéry." Chiasmi International 9 (2007): 307–28. http://dx.doi.org/10.5840/chiasmi2007952.

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45

Compton, John J., and James Schmidt. "Maurice Merleau-Ponty. Between Phenomenology and Structuralism." History and Theory 26, no. 3 (October 1987): 365. http://dx.doi.org/10.2307/2505070.

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46

Heinbokel, Timm. "From Johann to Maurice: Science and Expression in the Philosophical Praxis of Medicine." Human Studies 44, no. 4 (October 18, 2021): 559–79. http://dx.doi.org/10.1007/s10746-021-09605-3.

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AbstractPhenomenology’s return to lived experience and “to the things themselves” is often contrasted with the synthesized perspective of science and its “view from nowhere.” The extensive use of neuropsychological case reports in Merleau-Ponty’s Phenomenology of Perception, however, suggests that the relationship between phenomenology and science is more complex than a sheer opposition, and a fruitful one for the praxis of medicine. Here, I propose a new reading of how Merleau-Ponty justifies his use of Adhémar Gelb and Kurt Goldstein’s reports on Johann Schneider for his phenomenology of embodied perception. I argue that for Merleau-Ponty these neuropsychological case reports represent a coherent deformation of the intercorporeally expressed existence of Schneider that through speech fall again onto the common ground of perception, thereby allowing Merleau-Ponty to understand, in the equivalent sense delivered by language, Schneider’s total being and fundamental illness. I then discuss what Merleau-Ponty’s method implies for a phenomenological praxis of medicine, and for the role of science in this praxis.
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47

Dormal, Michel. "Zur Welt kommen. Politische Theorie mit Maurice Merleau-Ponty." Freie Beiträge 10, no. 2-2019 (December 18, 2020): 151–68. http://dx.doi.org/10.3224/zpth.v10i2.01.

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Der Phänomenologe Maurice Merleau-Ponty war ein hochpolitischer Autor, der in der Politischen Theorie heute aber wenig präsent ist. Der Beitrag will zeigen, dass er gleichwohl fruchtbare Anregungen für gegenwärtige Debatten liefern kann. Dazu wird erstens sein Leib- und Weltbegriff auf die Problematik eines gefährdeten Wirklichkeitssinns bezogen. Zweitens wird gezeigt, dass Merleau-Pontys Denken den Dualismus von Identität und Differenz unterläuft und sich einem resonanzorientierten Politikverständnis annähert. Drittens ist seine zugleich narrative und transformative Konzeption des Verhältnisses von Freiheit und Geschichte geeignet, einen Kontrapunkt zu einseitig anfangs- und ereignisorientierten Auffassungen von Freiheit zu setzen. Neben Claude Lefort und Jean-Paul Sartre wird Merleau-Ponty dabei insbesondere auch mit Hannah Arendt ins Gespräch gebracht.
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48

Labelle, Gilles. "Merleau-Ponty et le christianisme." Articles spéciaux 58, no. 2 (November 27, 2002): 317–40. http://dx.doi.org/10.7202/000364ar.

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Résumé Cet article cherche à comprendre le rapport singulier que Maurice Merleau-Ponty a établi avec le christianisme au sein de la phénoménologie française. Sont rappelées les différentes positions successives adoptées par le philosophe à l’égard du christianisme. Après avoir d’abord situé sa réflexion philosophico-politique au sein de la foi chrétienne, Merleau-Ponty en vient ensuite à une critique de la théologie trinitaire et à une défense de l’athéisme qui, cependant, insiste pour conserver un certain nombre d’éléments propres au christianisme. Enfin, au cours des années cinquante, il revient sur sa position antérieure afin de montrer que la philosophie doit s’engager dans une interrogation interminable de différentes formes de non-philosophie, y compris ce qui s’énonce du sein et au nom du christianisme.
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49

Costa, Valdegilson. "LIVRO SOBRE NADA:." Téssera 2, no. 1 (December 17, 2019): 2261–280. http://dx.doi.org/10.14393/tes-v2n1-2019-50836.

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Resumo O presente trabalho visa a analisara temporalidade no projeto poético de Manoel de Barros em Livro sobre nada (1996), especialmente, no que diz respeito aos aforismos barrianos. Essa abordagem apóia-se nos fundamentos Fenomenologia da Percepção (2010), propostos por Maurice Merleau-Ponty. Palavras chave: Livro sobre nada. Aforismos. Fenomenologia. Manoel de Barros. Abstract The present work aims to analyze the temporality in the poetic project of Manoel de Barros in Livro sobre nada (1996), especially, with regard to the barrian aphorisms. This approach is based on the fundamentals Phenomenology of Perception (2010) proposed by Maurice Merleau-Ponty. Key words; Livro sobre nada. Aphorisms. Phenomenology.Manoel de Barros.
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50

Da Silva, Thays Anyelle Macedo, and Rosie Marie Do Nascimento Medeiros. "LECUONA: CORPO E SENSAÇÃO EM MERLEAU-PONTY." Dialektiké 1, no. 1 (June 26, 2015): 50. http://dx.doi.org/10.15628/dialektike.2015.2839.

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Nesta pesquisa, convidamos a uma reflexão fenomenológica sobre corpo e sensação em Merleau-Ponty. Como possibilidade de leitura, escolhemos a obra “Lecuona” da Companhia de Dança Grupo Corpo. Pretende-se aproximar tal obra do discurso filosófico, principalmente dando movimento aos pensamentos fenomenológicos de Maurice Merleau-Ponty, em especial sua tese do sensível e os conhecimentos do corpo, posto que aberturas no conhecimento de modo geral, e na Filosofia moderna especificamente, permitiram, no cenário epistemológico contemporâneo, pensar-se o corpo fenomenal, atravessado por emoções, portanto estesiológico, que permite operações e expressão. Diante disso, recorremos à atitude fenomenológica de Maurice Merleau-Ponty como percurso metodológico, já que em seus estudos o filósofo lança um olhar expressivo sobre o corpo, configurando uma linguagem sensível que é expressa nos movimentos, onde aprofunda as teses da Fenomenologia num novo arranjo para o conhecimento enquanto resultado de nossa experiência no mundo vivido. As reflexões apresentadas neste pesquisa pretendem levar-nos ao espanto, ao qual muitos desafios se impõem, entre eles a compreensão do corpo e do conhecimento sensível.
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