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Journal articles on the topic 'Merlau'

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Author: Grafiati

Published: 11 March 2023

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1

Prinz, Sophia. "Das unterschlagene Erbe." Phänomenologische Forschungen 2017, no. 2 (2017): 77–92. http://dx.doi.org/10.28937/1000107737.

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Maurice Merleau-Ponty’s phenomenology of the body has so far been widely neglected in the debate on practice theory. This failure is surprising considering Merleau-Ponty’s early contribution of a number of fundamental insights – including bodily practice as a theoretical basic unit, the priority of “practical sense” and “implicit knowledge” over consciousness, and the collectivity of practice. The article addresses these approaches in detail, examining them relative to corresponding concepts from Bourdieu and Foucault. It turns out that both theorists owe more to their teacher than they were willing to admit. Revisiting Merlau-Ponty also offers the opportunity to both supplement practice theoretical vocabulary with the aspect of implicit perceptual knowledge and refine it with regard to the question of individual deviation from order.

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Sunday, Agama Christina. "The Doctrine of Intentionality in Merlau-Ponty." International Journal of Research and Scientific Innovation 08, no. 01 (2021): 66–70. http://dx.doi.org/10.51244/ijrsi.2021.8103.

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3

Araújo, Eleno Marques de, Vania Maria de Oliveira Vieira, and José Humberto Rodrigues dos Anjos. "TRAÇOS DA FENOMENOLOGIA DA LINGUAGEM EM MERLAU-PONTY EM MOSCOVICI / TRACES OF MERLEAU-PONTY'S PHENOMENOLOGY OF LEGUABE IN MOSCOVICI." Brazilian Journal of Development 6, no. 11 (2020): 86435–53. http://dx.doi.org/10.34117/bjdv6n11-169.

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Borecký, Felix. "Authors and Servants: A Contribution to Merlau-Ponty’s Philosophy of Speech." Pro-Fil 21, no. 1 (June 19, 2020): 69. http://dx.doi.org/10.5817/pf20-1-2070.

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5

Passos, Luiz Augusto. "Metodologia da Pesquisa Ambiental a partir da Fenomenologia de Maurice Merlau-Ponty." Pesquisa em Educação Ambiental 9, no. 1 (June 18, 2014): 38. http://dx.doi.org/10.18675/2177-580x.vol9.n1.p38-52.

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<div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p><span>O presente artigo pretende expor pontos centrais da concepção fenomenológica de Maurice Merleau-Ponty, e alguns gonzos que fundam o que se poderia chamar uma concepção filosófica com consequências teórico- metodológicas para pesquisa. Corpo próprio, carnalidade, intencionalidade, quiasma, abrem um importante diálogo entre ciência e filosofia, contemplando uma longa interlocução com a neurociência, psicanálise, antropologia propondo a uma perspectiva positiva de educação ambiental dentro de uma radical interpenetração entre todos os seres animados e inanimados. Quebra-se, de maneira radical, todo antropocentrismo e retoma-se o sentido de animalidade que funda a rede da vida. </span></p> <p><strong>Palavras-chave</strong><span><strong>:</strong> Merleau-Ponty. Educação Ambiental. Pesquisa em Fenomenologia. </span></p></div></div></div>

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6

Letiche, Hugo, Terrence Letiche, and Jean-Luc Moriceau. "Liminality Affect and Flesh." Somatechnics 12, no. 3 (December 2022): 140–61. http://dx.doi.org/10.3366/soma.2022.0385.

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Liminality is an anthropological concept that has been influential in contemporary social studies. This article is written from an organisation culture and studies perspective wherein liminality has been seen: (i) as something that must be controlled, (ii) as a utopian call to creativity, and (iii) as a dystopian entrapment. Liminality has to do with whether the study of practice has been excessively cognitive whereby the human is reduced to concepts of control, efficiency and profit; and whereby the soma (Gr.) of the physical body is marginalised as mind, spirit, and ideation are prioritised. Thus, what of sarx (Gr.) or the flesh of existence (see Merleau-Ponty, Klossowski)? In this article we explore liminality evaluating its relationship to bodily-ness / bodyless-ness, affect and text. We start with a discussion of liminality as originated by the anthropologists van Gennep and Turner, and as pushed aside by Weick, but lionised as creativity by Kostera, and denounced as stagnation by Szakolczai. This is followed by an auto-ethnographic case study. The case study points to the unheimisch 2 of liminality which we examine via Pierre Klossowski’s manifoldness. Realising that text about liminality and its embodiment easily becomes paradoxical (unembodied and affectless), we present a non-textual (i.e., not written) visual reaction to the case; again, in the spirit of Klossowski; and we conclude with reflections co-inspired by Maurice Merlau-Ponty on the physical affectivity of liminality.

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7

Martin, L. "Female Reformers as the Gatekeepers of Pietism: The Example of Johanna Eleonora Merlau and William Penn." Monatshefte XCV, no. 1 (March 1, 2003): 33–58. http://dx.doi.org/10.3368/m.xcv.1.33.

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8

Krzyżak, Anna, and Mirosław Michalik. "Poza słowami – Marcela Marceau koncepcja milczenia." Przestrzenie Teorii, no. 33 (June 15, 2020): 85–101. http://dx.doi.org/10.14746/pt.2020.33.4.

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The article deals with the concept of silence developed by Marcel Marceau, one of the founders of contemporary mime. An analysis of the concept of silence is proposed, starting from a broader research, linguistic and philosophical perspective, encompassing the ideas of Martin Heidegger, Maurice Merlau-Ponty, Józef Tischner and Martin Buber, which aims at an interpretation of Marceau’s theatrical concept, which is presented in his work and statements and contains many elements of philosophical anthropology. For Marceau, the human stands in the center, working in a world where words fail. Mime artist and spectator conduct a distinctive dialogue without using words, thus giving rise to reflections and leading to catharsis. Because the scope of the concept is wide, it has been included in the cognitive framework of the anthropology of silence, proving that Marceau’s concept enriches the debate on the anthropology of silence and opens the perspective for further research on his concept of theater.

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9

Chaves Peña, Daniel Eduardo, and Jaime Yáñez Canal. "Los modos de la atención." Sophía, no. 30 (January 12, 2021): 225–44. http://dx.doi.org/10.17163/soph.n30.2021.08.

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En este texto se analizan algunas concepciones clásicas y alternativas del fenómeno de la atención. Luego de revisar algunos de los planteamientos tradicionales a la hora de concebir este proceso cognitivo, se defiende la importancia de una perspectiva fenomenológica de la atención. En este sentido se retoman las ideas de fenomenólogos como Husserl, Sartre y Merlau-Ponty con el objeto de establecer una distinción de niveles en el proceso atencional. Específicamente, se distingue entre las formas pasivas y activas de la atención. La separación y caracterización de niveles es fundamental, pues permite establecer estratos del fenómeno que a menudo se pasan por alto en las teorías de la atención. La concepción fenomenológica de la atención postula distintos niveles de consciencia que ponen en evidencia las formas de significación de las que dispone el sujeto en su relación con el mundo: la forma pasiva se corresponde con la consciencia prerreflexiva, mientras que la activa puede vincularse a las formas reflexivas de dirigir la atención. En cuanto a las formas pasivas, se enfatiza en las formas de la organización de los contenidos de la experiencia, y en lo que concierne a las formas activas, se resalta cómo el sentido de agencia es fundamental en la determinación de la corriente de experiencias. Tales distinciones son fundamentales para una caracterización apropiada del campo de atención.

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10

Rueda, Carlos. "Re-creación e historicidad en el cedazo de la modernidad: la Casa de Huéspedes Ilustres de Rogelio Salmona." REVISTA NODO 11, no. 21 (April 11, 2021): 8–20. http://dx.doi.org/10.54104/nodo.v11n21.788.

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Este escrito re-elabora y actualiza ideas relativas a los procesos de re-creación poética de lugar en la arquitectura (Rueda 2009) con un estudio de la Casa de Huéspedes Ilustres en Cartagena de Indias (1980-1982) del arquitecto colombiano Rogelio Salmona (1927-2007). Una premisa inicial es: hacer lugar resulta un proceso re-creativo, si se tiene en cuenta que implica la transformación de un sitio existente, el cual tiene un potencial de interpretación poética que, con la obra, el arquitecto eleva a la dimensión de un constructo habitable de historicidad. Se entiende por historicidad, la inmanencia del pasado, del tiempo y la historia en la construcción del presente y la imaginación del futuro. Se enfatiza que con la historicidad se busca en forma paradójica una expresión a-histórica o de eternidad en el tiempo. El concepto de lugar, inclusivo y más complejo que el de sitio, se despliega en totalidades mayores y que constituyen en conjunto, un “mundolugar”. “Lugar” y “mundo” son sinónimos en la tradición fenomenológica (Merlau-Ponty, 2004, p. 196, xi, pp. 405-407; Malpas, 1999, p. 196; Rueda, 2015, pp. 19-46). Hacer lugar se entiende entonces como re-creación poética: unión, condensación o transfiguración de imágenes arquitectónicas –materiales, experienciales, memorables– provenientes de otros lugares para configurar un mundo o totalidad de experiencia.

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11

Ramírez Cobián, Mario Teodoro. "El cuerpo por sí mismo. De la fenomenología del cuerpo a la ontología del ser corporal." Open Insight 8, no. 14 (July 2, 2017): 49. http://dx.doi.org/10.23924/oi.v8n14a2017.pp49-68.222.

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<p>Recibido: 29/08/2016 • Aceptado: 02/02/2017</p><p> </p><p>Este trabajo pondera el «giro corporal» de la filosofía del siglo XX. Parte de la revaloración que hace Nietzsche del cuerpo frente a una tradición que ha enfatizado tal vez demasiado la espiritualidad del alma, despojándola del cuerpo. Una «filosofía del cuerpo» correctamente planteada bien podría devolvernos la plebeya realidad que el criticismo moderno tanto alejó. Para poder ofrecer una salida al solipsimo universal, sería precisa, pues, una filosofía del cuerpo capaz de replantear el realismo. Así, se presenta los abordajes de de Merlau-Ponty y Jean-Luc Nancy hacia una filosofía de lo corporal y de la carne, respectivamente. La siguiente sección se dedica a presentar las consecuencias del giro corporal de la filosofía respecto de la ontología: presenta el trayecto del cuerpo al Ser. El carácter de exterioridad ejemplar con el que Nancy define al cuerpo nos permite calibrar –en el sentido de una filosofía inmanentista no cerrada ni definitiva– un ateísmo no ingenuo y un realismo ontológico no abstracto ni dogmático. Para concluir el ciclo, se propone el camino que ha planteado el «nuevo realismo», defendido por Markus Gabriel, Ferraris, Harman y otros. La intención de este trabajo es presentar cómo sería posible formular la nueva Ontología, la nueva concepción del ser y la existencia, una ontología materialista, realista, tanto del ser extracorporal como del ser corporal.</p>

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12

Antunes, Teresa. "A Natureza do Corpo e da Consciência em la Nature de Merleau-Ponty: Uma Abordagem Ética." Philosophica: International Journal for the History of Philosophy 9, no. 17 (2001): 299–323. http://dx.doi.org/10.5840/philosophica2001917/1813.

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In this paper we intend to show that an evolved conception of the human nature and of consciousness constitutes a possible starting point to surpass the ethical anthropocentrism. We will begin by analysing António Damásio’s claims on the relation body/consciousness in order to clarify its resemblance with the analysis that Merleau-Ponty does of the same concepts in his work La Nature. We shall realise that, like Damasio, Merleu-Ponty understands the body as the place of the consciousness, suggesting an explanation of the human nature in terms of natural selection. Our final claim is that all this results in ethical implications of the way one should morally understand our relation to non-human animais, which like us evolve from a natural body.

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13

Johnson, Galen. "Merleau-Ponty's Philosophy of Expressionism: Lawrence Hass, Merleau-Ponty's Philosophy Merleau-Ponty's Philosophy." Research in Phenomenology 39, no. 3 (2009): 455–65. http://dx.doi.org/10.1163/008555509x12472022364361.

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14

Xirau, Ramón. "Merla." Estudios: filosofía, historia, letras 2, no. 71 (2004): 138. http://dx.doi.org/10.5347/01856383.0071.000284127.

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15

Goldstein, Martin. "Merleau-Ponty." Symposium 15, no. 1 (2011): 234–38. http://dx.doi.org/10.5840/symposium201115117.

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16

Szabat, Marta. "Merleau-Ponty." Polish Journal of Philosophy 4, no. 1 (2010): 168–71. http://dx.doi.org/10.5840/pjphil20104112.

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17

Olkowski-Laetz, Dorothea. "Merleau-Ponty." Philosophy Today 31, no. 4 (1987): 352–58. http://dx.doi.org/10.5840/philtoday198731427.

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18

Paterson, Mark. "Merleau-Ponty." Philosophers' Magazine, no. 27 (2004): 52. http://dx.doi.org/10.5840/tpm20042753.

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19

Thomas-Fogiel, Isabelle. "Merleau-Ponty." Chiasmi International 13 (2011): 381–406. http://dx.doi.org/10.5840/chiasmi20111323.

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20

Morin, Marie-Eve. "Merleau-Ponty’s “Cautious Anthropomorphism”." Chiasmi International 22 (2020): 187–202. http://dx.doi.org/10.5840/chiasmi20202220.

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In this paper, I develop what I call, following Steven Shaviro, Merleau-Ponty’s “cautious anthropomorphism.” Rather than defending Merleau-Ponty against the accusation of anthropomorphism, I show the role this anthropomorphism plays in Merleau-Ponty’s critique of the Cartesian-Sartrian ontology of the object. If the thing is always “clothed with human characteristics,” as Merleau-Ponty says in the Causeries, it is not so that it can be reduced to a powerless object that can easily be assimilated but rather to ensure its own resistance or adversity – and even, paradoxically, its inhumanity. After developing Sartre’s and Merleau-Ponty’s views of things, focusing on their respective reading of Ponge in “Man and Things” and the Causeries, I put Merleau-Ponty in conversation with Jeffrey Cohen’s book Stone to push for a non-humanistic reading of Merleau-Ponty’s anthropomorphism.

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21

Low, Douglas. "Merleau-Ponty’s Lectures on Heidegger." Research in Phenomenology 51, no. 1 (April 8, 2021): 123–47. http://dx.doi.org/10.1163/15691640-12341467.

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Abstract Merleau-Ponty’s late lecture course on Heidegger is primarily concerned with probing the possibility of a phenomenological ontology. Merleau-Ponty’s lectures provide a rather straightforward presentation of Heidegger’s later thought, without elaborate commentary or criticism. However, Merleau-Ponty does favor Heidegger’s later move toward an indirect expression of Being but does not think that he consistently maintains this view. By the time that we reach the end of Merleau-Ponty’s lecture course, we begin to see a number of differences between the two philosophers come into play, with Merleau-Ponty’s philosophy solving more problems than that of his German counterpart.

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22

PAMOENGKAS, PRIJANTO, ISKANDAR Z. SIREGAR, and AJI NURALAM DWISUTONO. "Stand structure and species composition of merbau in logged-over forest in Papua, Indonesia." Biodiversitas Journal of Biological Diversity 19, no. 1 (January 1, 2018): 163–71. http://dx.doi.org/10.13057/biodiv/d190123.

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Pamoengkas P, Siregar IZ, Dwisutono AN. 2018. Stand structure and species composition of merbau in logged-over forest in Papua, Indonesia. Biodiversitas 19: 163-171. Single selective cutting is the most common form of timber extraction in natural forest in the tropics. Although, vast tracts natural forests are already logged-over, the effect of logging on the structure and species composition has been sparsely documented, especially for merbau (Intsia bijuga). Merbau is an excellent timber species and intensively harvested in Papua. The objective of this study was to analyze the structure and species composition of merbau in the several logged-over forests at different ages, i.e., 1, 5, 11, 16, 21 years old after selective logging and primary forest as the reference plot. The study was conducted in February 2016 at Sarmi District, Papua. The distributions of merbau in each plot varies but when they were compared with that in the primary forest that had reached 9.81%. Thus, the decrease of merbau trees in the plots of logged forest areas was not significant. Index of Diversity of all growth stages was high. In general, the number of merbau seedling regeneration in the study plots are above the average value standardized in Selective Cutting and Replanting System (TPTI) regulation. With regard to the condition of sapling regeneration, we concluded that selective logging might not provide enough growing space for regeneration of merbau. Providing appropriate growing space is one of the key factors to achieve adequate merbau natural regeneration.

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23

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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24

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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25

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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27

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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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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32

Low, Douglas. "Merleau-Ponty’s Corpus." Journal of Philosophical Research 34 (2009): 391–436. http://dx.doi.org/10.5840/jpr_2009_22.

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33

Smyth, Bryan. "Merleau-Ponty’s Phenomenology." Symposium 12, no. 2 (2008): 186–95. http://dx.doi.org/10.5840/symposium200812234.

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34

Johnson, Galen A. "Merleau-Ponty’s Ontology." International Studies in Philosophy 22, no. 1 (1990): 95–97. http://dx.doi.org/10.5840/intstudphil199022194.

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35

Stenstad, Gall. "Merleau-Ponty's Logos." Philosophy Today 37, no. 1 (1993): 52–61. http://dx.doi.org/10.5840/philtoday199337132.

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36

Laycock, Steven, and M. C. Dillon. "Merleau-Ponty's Ontology." Noûs 26, no. 3 (September 1992): 365. http://dx.doi.org/10.2307/2215960.

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37

Hayes, Shannon. "Merleau-Ponty’s Melancholy." Epoché: A Journal for the History of Philosophy 24, no. 1 (2019): 201–19. http://dx.doi.org/10.5840/epoche20191115151.

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I offer a re-evaluation of Freudian melancholy by reading it in-conjunction with Merleau-Ponty’s analysis of phantom limbs and Marcel Proust’s involuntary memories. As an affective response to loss, melancholy bears a strange, belated temporality (Nachträglichkeit). Through Merleau-Ponty’s analysis of the phantom limb, I emphasize that the melancholic subject remains affectively bound to a past world. While this can be read as problematic insofar as the subject is attuned to both the possibilities that belong to the present and the impossibilities that belong to the past world, I turn to Proust whose writings on involuntary memory indicate a way of taking up these futural (im)possibilities. I focus the discussion on the narrator’s involuntary memory of his grandmother after her death to highlight the creative transformation of his melancholy.

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38

Solla, Gianluca. "Merleau-Ponty’s Echo." Chiasmi International 18 (2016): 77–89. http://dx.doi.org/10.5840/chiasmi20161810.

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39

Vuillerod, Jean-Baptiste. "Merleau-Ponty hégélien ?" Chiasmi International 19 (2017): 101–14. http://dx.doi.org/10.5840/chiasmi20171911.

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40

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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41

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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42

Evans, Fred. "Merleau-Ponty Returns." Teaching Philosophy 14, no. 4 (1991): 443–47. http://dx.doi.org/10.5840/teachphil199114465.

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43

Williams, Linda L. "Merleau-Ponty's tacitcogito." Man and World 23, no. 1 (January 1990): 101–11. http://dx.doi.org/10.1007/bf01248456.

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44

Madison, G. B. "Merleau-Ponty alive." Man and World 26, no. 1 (March 1993): 19–44. http://dx.doi.org/10.1007/bf01279642.

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45

Silva, Claudinei Aparecido de Freitas da. "Merleau-Ponty, percepção e arte [Merleau-Ponty, perception and art]." Princípios: Revista de Filosofia (UFRN) 24, no. 43 (May 19, 2017): 267. http://dx.doi.org/10.21680/1983-2109.2017v24n43id10983.

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Me proponho traçar, em linhas gerais, um recorte mínimo da coletânea Merleau-Ponty and the art of perception, publicada pela Suny Press, em 2016, sob a organização de Duane H. Davis e William S. Hamrick. A obra traz para a primeira cena de debate, a figura de Merleau-Ponty, ao retratar alguns de seus temas mais capilares tendo como fio condutor as noções de “percepção” e “arte”. [I propose to outline, in general, a minimal profile of the compilation Merleau-Ponty and the art of perception, published by Suny Press, in 2016, edited by Duane H. Davis and William S. Hamrick. The work brings to the first scene of debate the figure of Merleau-Ponty portraying some of its most capillary themes having the notions of “perception” and “art” as a guide.]

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46

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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47

Liu, Zheng. "Flesh, Vital Energy and Illness: A Comparative Phenomenological Study of Human–Nature Relations Inspired by the Contexts of Later Merleau-Ponty and the Zhuangzi." Religions 13, no. 7 (July 11, 2022): 637. http://dx.doi.org/10.3390/rel13070637.

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The main aim of this paper is to illustrate human–nature relations from a comparative study of the contexts of later Merleau-Ponty and the Zhuangzi. I argue that the Zhuangzi has its own phenomenology of the natural world, which is worth comparing to Merleau-Pontian later phenomenology. To compare the arguments on human–nature relations in the contexts of later Merleau-Ponty and the Zhuangzi in detail, first, I briefly compare the cultural philosophies of nature in ancient Greece and China and their possible influences on our contemporary understanding of nature. Second, I compare the concept of “flesh” of Merleau-Ponty with the concept of “vital energy” in the Zhuangzi and point out the main roles of these concepts in their respective theories of the natural world. Third, I use the “reversibility thesis” created by Merleau-Ponty to analyze the ontological significance of illness in the arguments of Merleau-Ponty and the Zhuangzi. Fourth, inspired by Merleau-Pontian and Zhuangzian ideas about language and expression, I expound on a view of illness as a primordial language of nature and its possible role in mediating human–nature relations. Ultimately, I conclude that the comparative study of thoughts on human–nature relations in the literatures of later Merleau-Ponty and the Zhuangzi can help us reconsider and readjust our main attitudes toward nature, illness and nonhuman beings in the contemporary postpandemic era.

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Day, Jason K. "Book Review: Emmanuel Alloa, Frank Chouraqui, and Rajiv Kaushik (eds.), Merleau-Ponty and Contemporary Philosophy (Albany: SUNY Press, 2019)." Journal of French and Francophone Philosophy 29, no. 1-2 (December 10, 2021): 198–202. http://dx.doi.org/10.5195/jffp.2021.984.

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Merleau-Ponty and Contemporary Philosophy is an ambitious collected volume of fourteen chapters, accompanied by an epilogue by Jean-Luc Nancy, in which current Merleau-Ponty scholars together aim to demonstrate the urgent relevance of Merleau-Ponty to contemporary philosophy across a range of fields including ontology, epistemology, anthropology, embodiment, animality, politics, language, aesthetics, and art. Divided into four thematic sections, namely, “Legacies”, “Mind and Nature”, “Politics, Power, and Institution” and “Art and Aesthetics”, this collected volume provides a rich resource for Merleau-Ponty scholars who are interested in novel applications and understudied aspects of his thought. It also opens up Merleau-Ponty’s oeuvre to the general reader, presenting many possible entry-ways into the diversity of his work. In my review of Merleau-Ponty and Contemporary Philosophy, I suggest that each of its thematic sections could have been the subject of a separate volume themselves, and that the volume would then perhaps have not suffered from a number of poorly developed lines of argumentation. But I consider that the inclusion of all these thematically diverse sections in a single volume nonetheless presents a forceful display of the wide-ranging relevance of Merleau-Ponty’s work to contemporary philosophy.

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Carbone, Mauro. "La surface obscure." Chiasmi International 21 (2019): 103–15. http://dx.doi.org/10.5840/chiasmi20192114.

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Tout le trajet de la pensée de Merleau-Ponty est traversé – en certains cas de manière plus évidente que d’autres – par ce que je propose de définir comme une idée de la littérature et de la philosophie en tant que dispositifs de vision, pour utiliser une expression qui est née – et ce n’est pas un hasard – dans le domaine des études cinématographiques. Plus précisément, je voudrais montrer que Merleau-Ponty voit la littérature et la philosophie de son époque opérer comme des dispositifs de vision convergents, vision qui est à considérer, à son tour, comme une pratique corporelle et pas seulement oculaire. Cela dit, il faut souligner que de tels dispositifs visuels convergents ont la particularité de fonctionner avec les mots, et que Merleau-Ponty met l’accent sur leur différente efficacité à exprimer son époque. De plus, je pense que l’idée implicite de la philosophie en tant que dispositif de vision opérant par des mots « comme toute la littérature » a une place importante, mais pour l’instant pas assez développée, dans la dernière période de la pensée de Merleau-Ponty. En outre, je voudrais souligner qu’une telle perspective est cruciale aussi pour notre époque, bien que je crois qu’elle soit différente de celle de Merleau-Ponty. En effet, je pense que notre époque et celle de Merleau-Ponty sont toutes deux caractérisées par une tension entre l’importance croissante des images et la centralité traditionnelle du concept dans notre culture.The whole path of Merleau-Ponty’s thought is crossed – some times more evidently than others – by what I propose to qualify as the idea of literature and philosophy as visual apparatuses (dispositifs), to use an expression that was born – and not by chance – in the field of Film Studies. More precisely, I aim at asserting that Merleau-Ponty sees literature and philosophy working in his epoch as convergent apparatuses of vision, in turn understood as a bodily and not merely ocular practice. Immediately after that, I should specify that such convergent visual apparatuses peculiarly function by words, and that Merleau-Ponty stresses their different efficiency in expressing his epoch.Moreover, I think that the implicit idea of philosophy as a visual apparatus working by words “like all literature” has a particularly relevant but so far not consequently developed place in in the last period of Merleau-Ponty’s thought. Also, I would like to stress that such a perspective is crucial in our own time too, even though I consider it to be different from Merleau-Ponty’s. Indeed, I think that both our time and Merleau-Ponty’s are characterized by a tension between the increasing importance of images and the traditional centrality of the concept in our culture.L’intero percorso del pensiero di Merleau-Ponty è attraversato, in certi casi in modo più evidente, da quella che propongo di definire come un’idea di letteratura e di filosofia come dispositivi di visione, per usare un’espressione nata, non a caso, nell’ambito dei Film Studies. Più precisamente, vorrei mostrare come Merleau-Ponty concepisca la letteratura e la filosofia della sua epoca come dispositivi di visione convergenti, intesi come una pratica corporea e non già meramente ottica. Specificherò, poi, che tali dispositivi di visione convergenti operano attraverso la parola e che Merleau-Ponty sottolinea la loro diversa efficacia nell’esprimere la sua epoca. Ritengo inoltre che l’idea implicita di filosofia come dispositivo di visione che agisce tramite la parola, “come tutta la letteratura”, occupi un posto particolarmente decisivo, anche se non del tutto esplicitato, nell’ultimo periodo del pensiero di Merleau-Ponty. Vorrei poi mostrare come tale prospettiva si riveli cruciale anche nel nostro tempo, per quanto diverso rispetto a quello di Merleau-Ponty. Infatti, penso che tanto la nostra epoca quanto quella di Merleau-Ponty siano caratterizzate da una tensione tra l’importanza sempre crescente delle immagini e la tradizionale centralità riservata al concetto nella nostra cultura.

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Yoresta, Fengky S. "PENGUJIAN SIFAT MEKANIK KAYU MERBAU DARI DAERAH BOGOR JAWA BARAT." Jurnal Rekayasa Sipil (JRS-Unand) 11, no. 2 (November 5, 2015): 81. http://dx.doi.org/10.25077/jrs.11.2.81-84.2015.

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Penelitian ini bertujuan menentukan MOE, MOR, dan kuat tekan sejajar serat kayu Merbau. Penelitian dilakukan mengacu pada standar ASTM D 143-94 menggunakan mesin Instron berkapasitas 5 ton. Hasil penelitian menunjukkan bahwa MOE, MOR, dan kuat tekan sejajar serat kayu Merbau berturut-turut adalah 162728.43 kg/cm², 1090.64 kg/cm², dan 605.42 kg/cm². Berdasarkan hasil penelitian, kayu Merbau dapat digolongkan kedalam kayu kelas kuat I PKKI 1961, sehingga dapat direkomendasikan untuk digunakan pada konstruksi berat seperti jembatan, serta balok dan kolom pada bangunan.Kata kunci : MOE, MOR, kuat tekan sejajar serat, kayu Merbau

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