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Published: 4 June 2021
Last updated: 30 July 2024

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1

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

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2

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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3

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

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4

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

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5

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

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6

Bimbenet, Étienne. "Merleau-Ponty." Sciences Humaines Les Essentiels, HS15 (August 24, 2023): 106–8. http://dx.doi.org/10.3917/sh.hs15.0106.

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7

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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8

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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9

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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10

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

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11

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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12

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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13

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

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14

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

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15

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

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16

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

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17

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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18

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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19

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

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20

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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21

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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22

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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23

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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24

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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25

SCARPA, Mariana Cabral Tomzhinsky. "Intencionalidade: Merleau-Ponty e Barbaras." PHENOMENOLOGICAL STUDIES-Revista da Abordagem Gestáltica 25, no. 2 (2019): 148–55. http://dx.doi.org/10.18065/rag.2019v25n2.5.

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26

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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27

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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28

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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29

H. Davis, Duane, and Richard Theisen Simanke. "O FILÓSOFO DA VIDA MODERNA: BAUDELAIRE, MERLEAU-PONTY E A ARTE DA CRÍTICA FENOMENOLÓGICA." Revista de Filosofia Aurora 21, no. 29 (May 4, 2009): 503. http://dx.doi.org/10.7213/rfa.v21i29.2617.

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Este artigo se organiza em torno dos eixos da reversibilité e do écart no contexto das críticas antirromânticas da modernidade em Baudelaire e Merleau-Ponty. Mais especificamente, eu proponho as seguintes teses: 1) O realismo antirromântico de Baudelaire possui notáveis paralelos com o pensamento tardio de Merleau-Ponty. 2) A obra tardia de Merleau-Ponty pode ser lida como uma apropriação ontológica do antirromantismo de Baudelaire, no seu desenvolvimento dos conceitos de reversibilité e écart. Por fim, 3) reconhecer os aspectos baudelaireanos do pensamento ontológico de Merleau-Ponty revela seu horizonte crítico (social e político) e tem implicações para nossa própria situação crítica com relação à modernidade.
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30

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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31

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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32

Eric, Milomir. "The meaning of a painting or the painting of meaning. Merleau-Ponty and Cézanne." Theoria, Beograd 66, no. 4 (2023): 95–109. http://dx.doi.org/10.2298/theo2304095e.

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This paper is primarily an attempt to examine the way in which the problems of painting appear in the phenomenology of M. Merleau-Ponty. The initial philosophical assumption for this analysis is Merleau-Ponty?s stance on the primacy of perceptual consciousness, which largely determined the framework of thought and imposed the direction of research which Merleau-Ponty followed, most notably in his later works. The central part of this paper focuses on Merleau-Ponty?s analysis of C?zanne?s body of work. The problem of truth in painting of which C?zanne speaks and Merleau-Ponty?s analyses of the inner logos of perceptual experience represent the crucial connections between these two creators and are thus the focal point of this paper. The painting?s way of being, the relationship between the visible and the invisible, and the establishing of a new ontology are topics the author addresses in the final part of this paper.
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33

Bobant, Charles. "Merleau-Ponty et l’art." Chiasmi International 21 (2019): 337–54. http://dx.doi.org/10.5840/chiasmi20192131.

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Dans ce travail, nous tentons de démontrer que l’interrogation merleau-pontienne sur l’art s’ordonne selon trois mouvements spéculatifs distincts et successifs. Dans les années quarante, l’élaboration d’une phénoménologie de la perception conduit Merleau-Ponty à aborder l’art à partir de l’oeuvre d’art et du sujet percevant qui la reçoit, c’est-à-dire du spectateur. Au début des années cinquante, cette phénoménologie de l’oeuvre d’art et de la perception esthétique fait place à une philosophie de l’expression. Le point de départ du questionnement artistique change : il est, non plus le sens exprimé, mais l’acte expressif ou créateur. La signification de l’oeuvre d’art se voit dès lors ressaisie à partir du sens d’être de l’artiste : l’oeuvre est une réponse aux manques perceptifs de l’artiste. À la fin des années cinquante, le cheminement merleau-pontien connaît un tournant ontologique. Merleau-Ponty en vient à régresser en-deçà de l’artiste, vers l’Être même, lequel s’impose finalement comme le créateur véritable. La dernière philosophie de l’art merleau-pontienne prend dès lors les allures d’une traditionnelle philosophie de l’inspiration.In this work, we undertake to demonstrate that the merleau-pontian inquiry into art orders itself according to three distinct and successive speculative movements. In the 1940s, the elaboration of a phenomenology of perception led Merleau-Ponty to approach art starting from the work of art and the perceiving subject who receives it, the spectator. From the beginning of the 1950s, this phenomenology of the work of art and aesthetic perception gave way to a philosophy of expression. The point of departure for artistic questioning changes: it is no longer the meaning expressed, but the expressive or creative act. The signification of the work of art sees itself from this moment understood starting from the meaning of being for the artist: the work is a response to perceptive omissions (manques perceptifs) of the artist. At the end of the 1950s, the merleau-pontian progress of thought experiences an ontological turning. Merleau-Ponty wants to regress below the artist, toward Being itself, which imposes itself finally as the true creator. The last merleau-pontian philosophy of art takes from this moment the aspects of a traditional philosophy of inspiration.In questo lavoro cerchiamo di mostrare come l’interrogazione merleau-pontiana attorno all’arte si dispieghi secondo tre movimenti speculativi distinti e successivi. Negli anni Quaranta l’elaborazione di una fenomenologia della percezione porta Merleau-Ponty a esaminare l’arte a partire dall’opera e dal soggetto percipiente che la fruisce, ossia dallo spettatore. All’inizio degli anni Cinquanta, tale fenomenologia dell’opera d’arte e della percezione estetica cede il passo a una filosofia dell’espressione. Il punto di partenza dell’interrogazione artistica cambia: non è più il senso espresso, ma l’atto espressivo o creativo. Il significato dell’opera d’arte è quindi ricompreso a partire dal senso d’essere dell’artista: l’opera è una risposta alle lacune percettive dell’artista. Alla fine degli anni Cinquanta assistiamo a una svolta ontologica nell’itinerario merleau-pontiano. La ricerca di Merleau-Ponty ci conduce al di qua dell’artista, verso l’Essere stesso, che s’impone infine come l’autentico creatore. L’ultima filosofia dell’arte merleau-pontiana assume i contorni di una tradizionale filosofia dell’ispirazione.
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Cruz, Ronny Anderson de Oliveira, Francisca Das Chagas Alves de Almeida, Rosângela Alves Almeida Bastos, and Marta Miriam Lopes Costa. "Envelhecimento cutâneo: interlocuções entre o cuidado de enfermagem e a corporeidade em Merleau-Ponty [Skin aging: interlocutions between nursing care and corporeity in Merleau-Ponty] [Envejecimiento de la piel: interlocuciones entre el cuidado de enfermería y la corporeidad en Merleau-Ponty]." Revista Enfermagem UERJ 31, no. 1 (July 5, 2023): e69466. http://dx.doi.org/10.12957/reuerj.2023.69466.

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Objetivo: refletir acerca das possíveis interlocuções entre o cuidado de enfermagem e a corporeidade no tocante ao envelhecimento cutâneo à luz de Merleau-Ponty. Conteúdo: estudo teórico-reflexivo fundamentado na fenomenologia de Merleau-Ponty, com ênfase na obra Fenomenologia da Percepção e ao cuidado de enfermagem acerca de pessoas idosas que vivenciam o envelhecimento cutâneo. Organiza-se o exposto pelas categorias “O fenômeno da corporeidade na pessoa idosa à luz de Merleau-Ponty” e “Interlocuções entre Merleau-Ponty e o cuidado de enfermagem sobre o processo de envelhecimento cutâneo”. Considerações finais: ao conceber as interlocuções, compreende-se que a objetivação do corpo vislumbra a intencionalidade de retorno ao corpo físico jovial e ao considerar o autoconhecimento, valorização do seu corpo e a vivência da corporeidade é possível uma melhor compreensão de si e do outro por meio da intersubjetividade que contribui com o desvelar de modificações no próprio ser.ABSTRACTObjective: to reflect on the possible interlocutions between nursing care and corporeality regarding skin aging in the light of Merleau-Ponty. Content: theoretical-reflective study based on Merleau-Ponty's phenomenology, with emphasis on the work Phenomenology of Perception and nursing care about elderly people who experience skin aging. The above is organized into the categories “The phenomenon of embodiment in the elderly in the light of Merleau-Ponty” and “Interlocutions between Merleau-Ponty and nursing care on the skin aging process”. Final considerations: when conceiving the interlocutions, it is understood that the objectification of the body envisions the intentionality of returning to the jovial physical body and when considering self-knowledge, appreciation of your body and the experience of corporeity, a better understanding of yourself and the other is possible through intersubjectivity that contributes to the unveiling of changes in the being itself.RESUMENObjetivo: reflexionar sobre las posibles interlocuciones entre el cuidado de enfermería y la corporeidad en relación con el envejecimiento de la piel a la luz de Merleau-Ponty. Contenido: estudio teórico-reflexivo fundamentado en la fenomenología de Merleau-Ponty, con énfasis en la obra Fenomenología de la percepción y del cuidado de enfermería acerca de las personas mayores que experimentan el envejecimiento de la piel. Se organiza el estudio en las categorías “El fenómeno de la corporeidad en el anciano a la luz de Merleau-Ponty” e “Interlocuciones entre Merleau-Ponty y el cuidado de enfermería en el proceso de envejecimiento de la piel”. Consideraciones finales: al concebir las interlocuciones se entiende que la objetivación del cuerpo vislumbra la intencionalidad de volver al cuerpo físico jovial y al considerar el autoconocimiento, la apreciación de su cuerpo y la experiencia de la corporeidad, una mejor comprensión de ti mismo y el otro a través de la intersubjetividad que contribuye al desvelamiento de cambios en el propio ser es posible.
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Zunino, Pablo. "Merleau-Ponty e a bola de neve: elogio e crítica de Bergson." Cadernos Espinosanos, no. 20 (June 15, 2009): 104. http://dx.doi.org/10.11606/issn.2447-9012.espinosa.2009.89352.

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Este artigo examina algumas aproximações e distanciamentos de Merleau-Ponty em relação à filosofia de Bergson, tendo em vista que Merleau-Ponty parece dividido quanto ao seu parecer sobre a concepção bergsoniana do tempo. Essa oscilação entre crítica e elogio é certamente visível na Fenomenologia da percepção, na qual Merleau-Ponty reconhece que Bergson teria dissolvido a questão do dualismo ao afirmar que “o corpo e o espírito se comunicam pela mediação do tempo”. Entretanto, Merleau-Ponty vai denunciar outra espécie de dualismo bergsoniano, que pretende reencontrar a unidade na multiplicidade por meio do conceito de “multiplicidade de fusão”. Nesse sentido, a metáfora bergsoniana da “bola de neve” procura caracterizar a essência do tempo enquanto duração.
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Potestà, Andrea. "El silencio y la palabra Merleau-Ponty, Derrida y los márgenes del lenguaje." Trans/Form/Ação 42, no. 1 (March 2019): 227–44. http://dx.doi.org/10.1590/0101-3173.2019.v42n1.11.p227.

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Resumen: El artículo pretende realizar una confrontación entre el modelo fenomenológico de Merleau-Ponty y la propuesta deconstructiva de Derrida acerca del tema del lenguaje y de la problemática genética. En Merleau-Ponty, la cuestión genética se vincula a la noción de cuerpo y a la expresividad precategorial de los gestos, en los que el silencio describe una dimensión opaca e inalcanzable temáticamente, pero originaria y decisiva para la mirada fenomenológica. Por otra parte, Derrida es un crítico muy radical de todo uso filosófico de un origen pleno, y por lo tanto también de la proyección de un silencio primitivo pretendida por Merleau-Ponty. Sin embargo, la noción de silencio de Merleau-Ponty no cumple cabalmente la función que Derrida le asigna, siendo siempre para Merleau-Ponty un espacio diacrónico y diferencial. El texto que sigue pretende mostrar los puntos de contactos y de distancias entre Merleau-Ponty y Derrida con respecto al tema del lenguaje en general, haciendo también hincapié sobre la cuestión de la literatura, a la que ambos filósofos se dedican ampliamente y a la que ambos pretenden extender las cuestiones evocadas, con el objeto de demostrar que en este ámbito los motivos de oposición entre los dos planteamientos se hacen efímeros.
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Fugali, Edoardo. "Merleau-Ponty e Cézanne." Chiasmi International 22 (2020): 235–48. http://dx.doi.org/10.5840/chiasmi20202225.

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The aim of this article is to demonstrate the intrinsically technical nature of visual perception and pictorial performance through their common anchorage in the corporeity that brings them into existence. As with any other artistic technique, painting reveals itself to be the natural extension of a technological attitude already rooted in the sensorimotor devices of the body in action; painting is led to inhabit a world that is of the same nature as corporeal agents, because the objects that populate it share with it the ontological element of the “flesh”. Through Merleau-Ponty’s analyses of Cezanne’s pictorial works, I demonstrate that the main purpose of painting is, analogically with the descriptive analyses made possible by the phenomenological reduction, to render intersubjectively evident the hidden work of vision before its sedimentation in an accomplished perceptual scene. As the experiments of contemporary neuroscience also demonstrate, perception is by and large a reconstructive process of “image-making” rather than an allegedly accurate reproduction of the spectacle of the world. Painting, on the other hand, both in terms of creation and for the observer, employs the same sensorimotor resources as instruments.
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William Wilkerson. "Merleau-Ponty the Metaphysician:." Journal of Speculative Philosophy 27, no. 3 (2013): 297. http://dx.doi.org/10.5325/jspecphil.27.3.0297.

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Escoubas, Éliane. "Merleau-Ponty et l'esthétique." Studia Phaenomenologica 3, no. 3 (January 1, 2003): 143–53. http://dx.doi.org/10.7761/sp.3.3-4.143.

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de Saint Aubert, Emmanuel. "Levinas – Merleau-Ponty. Résonances." Archives de Philosophie Tome 85, no. 3 (June 17, 2022): 81–82. http://dx.doi.org/10.3917/aphi.853.0081.

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Flynn, Bernard. "Merleau-Ponty and Benjamin." Études Phénoménologiques 16, no. 31 (2000): 67–81. http://dx.doi.org/10.5840/etudphen20001631/323.

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Bergson Lendja Ngnemzué, Ange. "Merleau-Ponty en Afrique." Tumultes 56, no. 1 (July 21, 2021): 157–78. http://dx.doi.org/10.3917/tumu.056.0157.

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Somers-Hall, Henry. "Deleuze and Merleau-Ponty." Symposium 10, no. 1 (2006): 213–21. http://dx.doi.org/10.5840/symposium200610115.

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Melançon, Jérôme. "Présence de Merleau-Ponty." Symposium 15, no. 2 (2011): 226–30. http://dx.doi.org/10.5840/symposium201115241.

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Pietersma, Henry. "Merleau-Ponty and Spinoza." International Studies in Philosophy 20, no. 3 (1988): 89–93. http://dx.doi.org/10.5840/intstudphil198820367.

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Herman, Michael. "Merleau-Ponty and Nagarjuna." Journal of Indian Philosophy and Religion 7 (2002): 99–129. http://dx.doi.org/10.5840/jipr200274.

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Tartaglia, James. "Stephen Priest, Merleau-Ponty." Nous 35, no. 2 (June 2001): 317–23. http://dx.doi.org/10.1111/0029-4624.00300.

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Furlan, Reinaldo. "Freud, Politzer, Merleau-Ponty." Psicologia USP 10, no. 2 (1999): 117–38. http://dx.doi.org/10.1590/s0103-65641999000200009.

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O objetivo deste artigo é introduzir os primeiros contrapontos da filosofia de Merleau-Ponty com a psicanálise freudiana, ao lado da apresentação da "Crítica dos fundamentos da psicologia" (G. Politzer). Politzer critica o postulado freudiano da divisão psíquica e o postulado da semântica da linguagem convencional na determinação de todo sentido vivido. Merleau-Ponty faz uso dessas críticas para uma teoria da expressão e da existência humanas.
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Plomer, Aurora. "Merleau-Ponty on Sensations." Journal of the British Society for Phenomenology 21, no. 2 (January 1990): 153–63. http://dx.doi.org/10.1080/00071773.1990.11006892.

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Dolezal, Luna. "Starting with Merleau-Ponty." International Journal of Philosophical Studies 21, no. 4 (October 2013): 623–27. http://dx.doi.org/10.1080/09672559.2013.832894.

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