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  1. Ted Toadvine (2013). Presentazione. Chiasmi International 15 (3):17-18.
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  2. Emmanuel Alloa (2013). The Diacritical Nature of Meaning. Chiasmi International 15:167-181.
    “What we have learned from Saussure” affirms Merleau-Ponty “is that, taken singly, signs do not signify anything, and that each one of them does not so much express a meaning as mark a divergence of meaning between itself and other signs.” While it has often been stressed that Merleau-Ponty was arguably among the earliest philosophical readers of Saussure, the real impact of this reading on Merleau-Ponty’s thinking has rarely been assessed in detail. By focusing on the middle period – the (...)
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  3. Renaud Barbaras (2013). L'autonomie de l'apparaître. Chiasmi International 15:27-36.
    The goal of this essay is first to emphasize the proximity of the approaches of these two philosophers starting from their common critique of Husserlian subjectivism. By basing the phenomenality of the world on a sphere of immanence constituted by lived experience, Husserl accounts for appearing [l’apparaître] starting from a certain appearing [apparaissant] and thus falls into a form of circularity, the same one that is at work when the natural attitude makes appearing rest on an objective appearing. The aim (...)
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  4. Don Beith (2013). Merleau-Ponty and the Institution of Animate Form. Chiasmi International 15:201-218.
    From his earliest work in The Structure of Behavior, Maurice Merleau-Ponty abrogates accounts of organic form that posit the organism as either passively ordered by the environment which precedes it, or as actively constituting its environment. I argue that Merleau-Ponty first develops what I term a genetic concept of form, in which the organism-environment relationship unfolds developmentally. This account of genetic form, however, requires a further concept of generative form to overcome the conceptual distinction between constituting activity and constituted passivity. (...)
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  5. Jakub Čapek & Ondřej Švec (2013). Introduction. Chiasmi International 15:23-24.
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  6. Jakub Čapek & Ondřej Švec (2013). Introduzione. Chiasmi International 15:25-26.
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  7. Edward S. Casey, Donald A. Landes, Eduardo Mendieta, Michael Naas & Leonard Lawlor (2013). Hugh J. Silverman (1945-2013). Chiasmi International 15:455-457.
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  8. Nicolas Dittmar (2013). Simondon et Deleuze. Chiasmi International 15:385-398.
    Simondon and Deleuze are the philosophers of intensity: thinking the intensity of being rather than its formal a priori is for them the path to the “true transcendental.” The true transcendental, according to these two post-Kantian philosophers, would be the conditions of real experience, which are not dictated by a reason anticipating the relation to phenomena, but by individuation. This reversal priviledges the process of openness to difference as a production of the unexpected for knowledge. To be individuated, for Simondon (...)
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  9. Annabelle Dufourcq (2013). La philosophie politique de Merleau-Ponty au-delà du concept de crise. L'engagement entre vertige chronique et action symbolique. Chiasmi International 15:285-312.
    This article shows that Merleau-Ponty’s philosophy is traversed by a tension between an interpretation of history and existence in terms of crisis and the recognition of an insurmountable vertigo, the Heraclitean model of an eternal return of the singular and the partial, without possible synthesis. Our thesis is that the model of the crisis is marked by a classical positivism which makes it the secret ally of a conservative and anti-democratic politics. It is also an impasse in Merleau-Ponty’s philosophy since (...)
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  10. Dragoş Duicu (2013). Merleau-Ponty et Patočka face aux deux apories aristotéliciennes du temps. Chiasmi International 15:81-93.
    This article examines how Merleau-Ponty and Patočka confront the two major difficulties of every phenomenological thinking of temporality, corresponding to the two Aristotelian aporias of time: the unity of time and the permanence of the now . Our goal is to show that only a radical account of movement and the structure of appearing, such as that provided by Patočka following his phenomenological renewal of Aristotle, can clarify the true status of the unity of time and of the temporal present, (...)
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  11. Anna Petronella Foultier (2013). Merleau-Ponty's Encounter with Saussure's Linguistics. Chiasmi International 15:129-150.
    The prevailing judgement concerning Merleau-Ponty’s encounter with Saussure’s linguistics is that, although important for the evolution of Merleau-Ponty’s philosophy of language, it was based on a mistaken or at least highly idiosyncratic interpretation of Saussure’s ideas. Significantly, the rendering of Saussure that has been common both in Merleau-Ponty scholarship and in linguistics hinges on the structuralist development of the Genevan linguist’s ideas. This article argues that another reading of Saussure, in the light of certain passages of the Course of General (...)
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  12. Simone Gustafsson (2013). “The Animal is Like a Quiet Force”. Chiasmi International 15:251-267.
    The concept of natural, common life is distinguished from life as political existence in the opening lines of Giorgio Agamben’s Homo Sacer – a schism within ‘life’ that has profound consequences for Agamben’s political theory and ontology. Agamben claims that bare life now “dwells in the biological body of every living being” . As such, it is necessary to ascertain what the ‘life’ of biopolitics is – the life capable of politicization. The notion of natural living being is central to (...)
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  13. Frédéric Jacquet (2013). Emre Şan, La transcendance comme problème phénoménologique: lecture de Merleau-Ponty et Patočka. Chiasmi International 15:437-447.
    In his book, Emre Şan undertakes a confrontation between Merleau-Ponty and Patočka on the question of transcendence understood as a phenomenological problem,indeed as the problem of phenomenology. This approach has the great merit of identifying the meaning of being of Being as promise, on the path of an ontology beyondHusserl and Heidegger. Emre Şan’s book thus offers a very important contribution to phenomenological studies.
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  14. Richard Kearney (2013). Ecrire la Chair. Chiasmi International 15:183-198.
    Merleau-Ponty acknowledges several levels of ‘expression’ running from the most basic forms of sensation to painting, poetry and philosophy. This essay concentrates on his notion of ‘diacritical perception’ as key to this expressive continuum. It shows how Merleau-Ponty makes the radical move of bringing together phenomenological description with structural linguistics to reveal how perception is fundamentally structured like language. It also suggests that this move is part of his overall pursuit of an ‘indirect ontology’. Expression operates by an ‘indirect method’ (...)
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  15. Eliška Luhanová (2013). La non-présence présente. Chiasmi International 15:65-80.
    The present paper is based on an assumption that M. Merleau-Ponty and J. Patočka penetrate by their proper ways into a specific domain constituted by the mutual relations between the me and all the beings which are given to it where a fundamental ontological reciprocity between the me and the world appears. In our first part, we try to ensure an access to this domain by using the phenomenological method, namely, the analysis of experience. We start from the elementary phenomenological (...)
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  16. James Mensch (2013). The Intertwining as a Form of Our Motion of Existence. Chiasmi International 15:51-64.
    Patočka and Merleau-Ponty are both interested in appearing as such. Both attempt to understand this in terms of the body. Despite this agreement, there is a fundamental difference. For Merleau-Ponty, the body’s determination of appearing is ultimately a function of its intertwining with the world. Indeed, its very status as an animated body or “flesh” involves the fact that, located in the world, it also is able to internalize the world that encloses it. This intertwining or “chiasm” is its form (...)
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  17. Karel Novotný (2013). Liberté et incarnation. Esquisse des conditions de l'existence humaine selon Jan Patočka. Chiasmi International 15:111-126.
    The idea of radical, historical freedom which Patočka, beginning in the 1930s, thought of as a movement of transcendence, cannot be comprehended without taking embodiment – the human being’s corporeal and intercorporeal anchorage in the world – into account. This said, we consider the pertinence and permanence, for both human freedom and corporality, of a moment – to all appearances marginal – that constitutes in reality more of a limit for each of these elements and, as a result, allows a (...)
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  18. David M. Peña-Guzmán (2013). Pathetic Normativity. Chiasmi International 15:361-384.
    Inspired by the genetic phenomenology of Maurice Merleau-Ponty and the historical epistemology of Georges Canguilhem, this paper defends a theory of normativity grounded in pathos rather than logos. Proceeding from the double assumption that accounts of the origins of normativity circulated in antiquity and modernity are unsatisfactory, and the determinacy of norms remains a central problem not only for moral theory but also for epistemology, political theory, and even medicine, the author contends that the realm of lived experience can help (...)
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  19. Tano Posteraro (2013). Painting as Stylized Vision. Chiasmi International 15:343-359.
    This paper explores Merleau-Ponty’s mature philosophy of painting as it emerges out of his essay, “Eye and Mind.” It does so by briefly outlining the ontology implicit in this discussion of the phenomenology of painting, an ontology that finds a more explicit expression in a consideration of other works by Merleau-Ponty, namely, The Visible and the Invisible and Phenomenology of Perception. This is an ontology of style, perspective, becoming. Having briefly sketched this image of the world, the paper moves to (...)
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  20. Pierre Rodrigo (2013). Après la phénoménologie? Ontologie de la chair et métaphysique du mouvement chez Merleau-Ponty et Patočka. Chiasmi International 15:37-49.
    Patočka discusses «the disaster of the rejection of metaphysics» by Heidegger. In this critique, he has claimed that «Merleau-Ponty, Ricoeur, Waehlens and others» could neither be satisfied with the Heideggerian closure of the ontological sphere onto itself nor be content with Husserlian transcendentalism. In fact, there is a convergence between Patočka and Merleau-Ponty on this point, as demonstrated by a note from The Visible and the Invisible in which Merleau-Ponty affirms “I am for metaphysics” ...We show that these two thinkers (...)
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  21. Emre Şan (2013). La totalité comme promesse. Recherches sur les limites de l'intentionnalité chez Merleau-Ponty et Patočka. Chiasmi International 15:95-109.
    Our guiding research hypothesis is as follows: we believe that the significant progress made by the phenomenology of immanence and by the phenomenology of transcendence are not distinguished so much by the positing of new problems as by the reformulation of «the question of the ground of intentionality» that fueled the entire phenomenological tradition. It is striking that, despite the different solutions they offer, these two approaches have the same critical orientation vis-à-vis phenomenology , and they have the task of (...)
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  22. Marco Spina (2013). La rencontre avec autrui. Distance, regard et silence dans la pensée de Maurice Merleau-Ponty. Chiasmi International 15:399-409.
    The starting point of this essay is an article of Enzo Paci, “Prospettive relazionistiche” published in Dall’esistenzialismo al relazionismo, in which the author interprets Merleau-Ponty’s project in the light of a quotation from Saint Exupery: “Man is a knot of relations, and relations alone count for man.” The problem of relations plays, in fact, a central role in all of Merleau-Ponty’s work; hence the principal objective of this essay: to reflect on the originary value of relations in the constitution of (...)
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  23. Beata Stawarska (2013). Uncanny Errors, Productive Contresens. Merleau-Ponty's Phenomenological Appropriation of Ferdinand de Saussure's General Linguistics. Chiasmi International 15:151-165.
    Stawarska considers the ambiguities surrounding the antagonism between the phenomenological and the structuralist traditions by pointing out that the supposed foundation of structuralism, the Course in General Linguistics, was ghostwritten posthumously by two editors who projected a dogmatic doctrine onto Saussure’s lectures, while the authentic materials related to Saussure’s linguistics are teeming with phenomenological references. She then narrows the focus to Merleau-Ponty’s engagement with Saussure’s linguistics and argues that it offers an unusual, if not an uncanny, reading of the Course, (...)
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  24. Elena Tavani (2013). Il mondo e la sua ombra. Chiasmi International 15:313-342.
    Starting from a specific critique of the traditional «metaphysical mistake» , Hannah Arendt comes to supporta “phenomenalism” that is not only radical but also spectacular in the sense that it enhances, not appearances that would replace an unknown being or substance, but an appearing as a unique exhibition on the world stage in view of an opinion to communicate or an action to perform. Along this path, an encounter with Merleau-Ponty’s thought can occur at several levels. Specifically, the thesis of (...)
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  25. Ted Toadvine (2013). Introduction. Chiasmi International 15:15-16.
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  26. Ted Toadvine (2013). Présentation. Chiasmi International 15:13-14.
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  27. Ted Toadvine (2013). Le temps des voix animales. Chiasmi International 15:269-282.
    Phenomenology’s attention to the theme of animality has focused not on animal life in general but rather on the animal dimension of the human and its contested relation with humanity as such. Phenomenology thereby reproduces Agamben’s “anthropological machine” by which humanity is constructed through the “inclusive exclusion” of its animality. The alternative to this “inclusive exclusion” is not, however, a return to kinship or commonality but rather an intensification of the constitutive paradox of our own inner animality, understood in terms (...)
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  28. Peter Warnek (2013). The Experience of Freedom at the Limits of Reflection in Merleau-Ponty's Phenomenology. Chiasmi International 15:411-429.
    The paper revisits the discussion of freedom in the Phenomenology of Perception and considers how according to Merleau-Ponty a phenomenology of freedom must challenge the tradition that attempts to account for experience and appearance through the filter of reflective consciousness. The paper begins by posing this problem in broad historical terms, as a distinctly modern predicament, and briefly considers Schelling’s philosophical engagement with negative philosophy as a provocation and historical precedent for reading the phenomenological work of Merleau-Ponty. It is noted (...)
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  29. Clélia Zernik (2013). Emmanuel Alloa et Adnen Jdey (éds.), Du sensible à l'oeuvre: Esthétiques de Merleau Ponty; Mauro Carbone (éd.), L'empreinte du visuel: Merleau-Ponty et les images aujourd' hui. Chiasmi International 15:433-435.
    The collective works edited by Emmanuel Alloa and Adnen Jdey, Du sensible à l’oeuvre, and by Mauro Carbone, L’empreinte du visuel, meet the dual requirementimposed by reading the work of Merleau-Ponty today: on one hand, they extend the philosopher’s thought and highlight its obvious necessity in reading the mostcontemporary art; and, on the other hand, by not allowing themselves to be lulled by the gentle seduction of the writing, they emphasize the coherence of his thought andthe rigor of certain of (...)
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