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David Morris [45]David B. Morris [2]
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Profile: David Morris (Concordia University)
  1. David Morris, Andrew Robinson & Catherine Duchastel, Concordance of Merleau-Ponty's Phenomenology of Perception.
    This is a concordance of page numbers in the following editions of Merleau-Ponty's Phenomenology of Perception: English editions prior to the Routledge Classics 2002; Routledge Classics edition, with the new pagination; the French edition from Gallimard, prior to 2005; the 2e edition from Gallimard, 2005, with new pagination.
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  2. David Morris (2013). From the Nature of Meaning to a Phenomenological Refiguring of Nature. Royal Institute of Philosophy Supplement 72:317-341.
    I argue that reconciling nature with human experience requires a new ontology in which nature is refigured as being in and of itself meaningful, thus reconfiguring traditional dualisms and the . But this refiguring of nature entails a method in which nature itself can exhibit its conceptual reconfiguration—otherwise we get caught in various conceptual and methodological problems that surreptitiously reduplicate the problem we are seeking to resolve. I first introduce phenomenology as a methodology fit to this task, then show how (...)
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  3. David Morris (2012). 'Here, by Experiment': Edgar Wood in Middleton. Bulletin of the John Rylands Library 89 (1):127-160.
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  4. David Morris (2012). Merleau-Ponty, Passivity, and Science. From Structure, Sense and Expression, to Life as Phenomenal Field, Via the Regulatory Genome. Chiasmi International 14:89-112.
    Merleau-Ponty, la passivité et la scienceJe soutiens qu’il y a plus en jeu dans l’intérêt de Merleau-Ponty pour la science qu’une simple dialectique entre disciplines. C’est parce que son évolutionméthodologique le conduit à trouver dans la science un moyen spécifique d’approfondir ses recherches ontologiques, que celle-ci hante de plus en plus sa philosophie. En effet, dans le chapitre « champ phénoménal » de la Phénoménologie de la perception, il est possible de rapprocher certains aspects de son défi méthodologique et l’idée (...)
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  5. David Morris (2011). The Chirality of Being: Exploring a Merleau-Ponteian Ontology of Sense. Chiasmi International: Trilingual Studies Concerning Merleau-Ponty’s Thought 12:165-182.
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  6. David Morris (2010). The Chirality of Being. Chiasmi International 12:165-182.
    Le chiasme de l’être: une exploration de l’ontologie du sens de Merleau-PontyLa question de l’ontologie inclut celle de savoir comment un être se détermine et acquiert son sens, autrement dit comment il instaure sa différenciation par desorientations, des significations et des différences en général. Cette étude explore l’idée que le sens d’un être provient d’une « chiralité ontologique », c’est-à-dire d’un type de différence ontologique présentant un apparentement caractéristique de ses deux côtés droit et gauche. L’étude montre tout d’abord comment (...)
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  7. David Morris (2010). The Enigma of Reversibility and the Genesis of Sense in Merleau-Ponty. Continental Philosophy Review 43 (2):141-165.
    This article clarifies Merleau-Ponty’s enigmatic, later concept of reversibility by showing how it is connected to the theme of the genesis of sense. The article first traces reversibility through “Eye and Mind” and The Visible and the Invisible , in ways that link reversibility to a theme of the earlier philosophy, namely an interrelation in which activity and passivity reverse to one another. This linkage is deepened through a detailed study of a passage on touch in the Phenomenology ’s chapter (...)
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  8. David Morris (2010). The Place of Animal Being: Following Animal Embryogenesis and Navigation to the Hollow of Being in Merleau-Ponty. Research in Phenomenology 40 (2):188-218.
    This article pursues overlapping points about ontology, philosophical method, and our kinship with and difference from nonhuman animals. The ontological point is that being is determinately different in different places not because of differences, or even a space, already given in advance, but in virtue of a negative in being that is regional and rooted in place, which Mer-leau-Ponty calls the “hollow.” The methodological point is that we tend to miss this ontological point because we are inclined to what I (...)
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  9. David Morris (2008). Diabetes, Chronic Illness and the Bodily Roots of Ecstatic Temporality. Human Studies 31 (4):399 - 421.
    This article studies the phenomenology of chronic illness in light of phenomenology’s insights into ecstatic temporality and freedom. It shows how a chronic illness can, in lived experience, manifest itself as a disturbance of our usual relation to ecstatic temporality and thence as a disturbance of freedom. This suggests that ecstatic temporality is related to another sort of time—“provisional time”—that is in turn rooted in the body. The article draws on Merleau-Ponty’s Phenomenology of Perception and Heidegger’s Being and Time , (...)
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  10. David Morris (2008). Body. In Rosalyn Diprose & Jack Reynolds (eds.), Merleau-ponty: Key Concepts. Acumen Publishing. 111-120.
    This chapter studies the theme of the body in Merleau-Ponty by first showing how it is anticipated in The Structure of Behaviour and is central to the Phenomenology of Perception. In addition to illuminating Merleau-Ponty's concept of the body, the aim is to show how the body is, for Merleau-Ponty, a key methodological term, since it marks philosophy's inherent openness to something prephilosophical, to which philosophy must be responsible. The chapter shows how this openness and the body's expressive role in (...)
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  11. David Morris (2008). Reversibility and Ereignis: On Being as Kantian Imagination in Merleau-Ponty and Heidegger. Philosophy Today 52 (Supplement):135-143.
    This paper aims to clarify Merleau-Ponty’s difficult concept of “reversibility” by interpreting it as resuming the dialectical critique of the rationalist and empiricist tradition that informs Merleau-Ponty’s earlier work. The focus is on reversibility in “Eye and Mind,” as dismantling the traditional dualism of activity and passivity. This clarification also puts reversibility in continuity with the Phenomenology’s appropriation of Kant, letting us note an affiliation between Merleau-Ponty’s reversibility and Heidegger’s Ereignis: in each case being itself already performs the operation that (...)
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  12. David Morris (2008). The Time and Place of the Organism: Merleau-Ponty's Philosophy in Embryo. Alter: revue de phénoménologie 16:69-86.
    Merleau-Ponty’s philosophy attempts to locate meaning-sense-within being. Space and time are thus ingredient in sense. This is apparent in his earlier studies of structure, fields, expression and the body schema, and the linkage of space, time and sense becomes thematic in Merleau-Ponty’s later thinking about institution, chiasm and reversibility. But the space-time-sense linkage is also apparent in his studies of embryogenesis. The paper shows this by reconstructing Merleau-Ponty’s critical analysis of Driesch’s embryology (in the nature lectures) to demonstrate how, for (...)
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  13. David Morris (2007). Faces and the Invisible of the Visible: Toward an Animal Ontology. Phaenex 2 (2):124-169.
    This paper studies the role of faces in animal life to gain insight into Merleau-Ponty's philosophy, especially his later ontology. The relation between animal faces and moving, animal bodies involves a peculiar, expressive logic. This logic echoes the physiognomic structure of perception that Merleau-Ponty detects in his earlier philosophy, and exemplifies and clarifies a logic elemental to his later ontology, especially to his concept of an invisible that is of (endogenous to) the visible. The question why the logic of the (...)
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  14. David Morris (2007). Interrogating Ethics. Symposium: The Canadian Journal of Continental Philosophy 11 (1):180-183.
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  15. David Morris (2007). Phenomenological Realism and the Moving Image of Experience. Dialogue 46 (3):569-582.
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  16. David Morris (2007). Philosophy of Mind. In C. V. Boundas (ed.), The Edinburgh Companion to Twentieth-Century Philosophies. Edinburgh University Press. 531-544.
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  17. David Morris (2006). Ecstatic Body, Ecstatic Nature: Perception as Breaking with the World. Chiasmi International 8:201-217.
    I survey some unusual phenomena in which the body seems to be projected into other things. I argue that these phenomena should not be understood as illusions, as erroneous distortions of an objective body, but as indicating that the body is first of all a being absorbed in outside things. The usual questions about perception are thus reversed: the question is not how the outside world is represented in an inside, but how a moving body ecstatically absorbed in things ever (...)
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  18. David Morris (2006). Hegel on the Life of the Understanding. International Philosophical Quarterly 46 (4):403-419.
    This article clarifies Hegel's argument within ``Force and the Understanding'' in his Phenomenology of Spirit by developing Hegel's underlying point through discussion of recent and ongoing issues concerning explanation in natural and psychological science. The latter proceeds by way of a critical discussion of the problem of other minds and the ``theory theory of mind.'' The article thereby shows how and why Hegel's analysis of the understanding inaugurates a crucial transition in his Phenomenology, from consciousness to self-consciousness and life. Putting (...)
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  19. David Morris (2006). Heideggerian Truth and Deleuzian Genesis as Differential 'Grounds' of Philosophy: Review Essay of Miguel de Beistegui's Truth and Genesis: Philosophy as Differential Ontology. Pli 17:166-183.
  20. David Morris (2006). Résumé: Corps extatique, nature extatique. Chiasmi International 8:217-217.
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  21. David Morris (2006). Riassunto: Corpo estatico, natura estatica. Chiasmi International 8:217-217.
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  22. David Morris (2006). The Open Figure of Experience and Mind. Dialogue 45 (2):315-326.
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  23. David Morris (2006). The Open Figure of Experience and Mind: Review Essay of John Russon's Human Experience: Philosophy, Neurosis, and the Elements of Everyday Life. Dialogue 45:315-326.
    This review of John Russon's Human Experience: Philosophy, Neurosis, and the Elements of Everyday Life focuses on Russon's position that experience is open (having a developmental, situated and dynamic, rather than fixed, structure) and figured (having a structure inseparable from forms of bodily function), and that mind is something learned in the process of working out experience as figured and open. These themes are drawn together in relation to recent scientific discussions (e.g., of bodily dynamics, mirror neurons, robotic systems and (...)
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  24. David Morris (2005). Animals and Humans, Thinking and Nature. Phenomenology and the Cognitive Sciences 4 (1):49-72.
    Studies that compare human and animal behaviour suspend prejudices about mind, body and their relation, by approaching thinking in terms of behaviour. Yet comparative approaches typically engage another prejudice, motivated by human social and bodily experience: taking the lone animal as the unit of comparison. This prejudice informs Heidegger’s and Merleau-Ponty’s comparative studies, and conceals something important: that animals moving as a group in an environment can develop new sorts of “sense.” The study of animal group-life suggests a new way (...)
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  25. David Morris (2005). Bergsonian Intuition, Husserlian Variation, Peirceian Abduction: Toward a Relation Between Method, Sense and Nature. Southern Journal of Philosophy 43 (2):267-298.
    Husserlian variation, Bergsonian intuition and Peircean abduction are contrasted as methodological responses to the traditional philosophical problem of deriving knowledge of universals from singulars. Each method implies a correspondingly different view of the generation of the variations from which knowledge is derived. To make sense of the latter differences, and to distinguish the different sorts of variation sought by philosophers and scientists, a distinction between extensive, intensive, and abductive-intensive variation is introduced. The link between philosophical method and the generation of (...)
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  26. David Morris (2005). Résumé: Ce qui est vivant et ce qui ne l'est pas dans la philosophie merleau-pontienne du mouvement et de l'expression. Chiasmi International 7:238-238.
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  27. David Morris (2005). Riassunto: Cosa si intende per vivente e non-vivente nella filosofia del movimento e dell'espressione di Merleau-Ponty. Chiasmi International 7:239-239.
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  28. David Morris (2005). Riassunto: La vita è intrinsecamente espressiva. Una risposta di Merleau-Ponty a L'espressione dei sentimenti nell'uomo e negli animali di Darwin. Chiasmi International 7:262-262.
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  29. David Morris (2005). What is Living and What is Non-Living in Merleau-Ponty's Philosophy of Movement and Expression. Chiasmi International 7:225-238.
    In ancient philosophy life has priority: non-living matter is made intelligible by living activity. The modern evolutionary synthesis reverses this priority: life is a passive result of blind, non-living material processes. But recent work in science and philosophy puts that reversal in question, by emphasizing how living beings are self-organizing and active. “Naturalizing” this new emphasis on living activity requires not simply a return to ancient philosophy but a new ontology, a new concept of nature. To explore that ontology, I (...)
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  30. David Morris (2004). The Sense of Space. State University of New York Press.
    Drawing on the philosophies of Merleau-Ponty and Bergon, as well as contemporary psychology to develop a renewed account of the moving, perceiving body, the ...
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  31. David Morris (2002). Elliot L. Jurist, Beyond Hegel and Nietzsche: Philosophy, Culture, and Agency Reviewed By. Philosophy in Review 22 (3):192-194.
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  32. David Morris (2002). Touching Intelligence. Journal of the Philosophy of Sport 29 (149-162):149-162.
    Touch requires that one move in concert with one's tactile object. This provokes the question how joint movement of this sort yields perception of tactile qualities of the object vs. tactile qualities of an object-augmented body. Phenomenological analysis together with results of dynamic systems theory (in psychology) suggest that the difference stems from 'resonant' vs. 'reverberant' modalities of body-object movement. The further suggestion is that tactile movement is itself a form of discriminative intelligence, and that the peculiar intimacy of touch (...)
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  33. David Morris (2002). Thinking the Body, From Hegel's Speculative Logic of Measure to Dynamic Systems Theory. Journal of Speculative Philosophy 16 (3):182-197.
    A study of shifts in scientific strategies for measuring the living body, especially in dynamic systems theory: (1) sheds light on Hegel's concept of measure in The Science of Logic, and the dialectical transition from categories of being to categories of essence; (2) shows how Hegel's speculative logic anticipates and analyzes key tensions in scientific attempts to measure and conceive the dynamic agency of the body. The study's analysis of the body as having an essentially dynamic identity irreducible (...)
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  34. David B. Morris (2002). Light as Environment: Medicine, Health, and Values. Journal of Medical Humanities 23 (1):7-29.
    Light is strangely absent from most accounts of the environment. From photosynthesis to vitamin D, however, light is central to human well-being. Human circadian rhythms are keyed the alternation of dark and light. Erosion of the ozone layer makes skin cancer a growing threat from excess ultraviolet radiation. Light plays a significant role in health and illness. In changing historical circumstances, light continues to evoke and to express significant issues of value.
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  35. David Morris (2001). Lived Time and Absolute Knowing: Habit and Addiction From Infinite Jest to the Phenomenology of Spirit. Clio 30:375-415.
    A study of habit and other unconscious backgrounds of action shows how shapes of spiritual life in Hegel's Phenomenology of Spirit each imply correlative senses of lived time. The very form of time thus gives spirit a sensuous encounter with its own concept. The point that conceptual content is manifest in the sensuous form of time is key to an interpretation of Hegel's infamous and puzzling remarks about time and the concept in ``absolute knowing.'' The article also shows how Hegel's (...)
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  36. David Morris (2000). The Logic of the Body in Bergson's Motor Schemes and Merleau-Ponty's Body Schema. Philosophy Today 44 (Supplement):60-69.
  37. David B. Morris (2000). How to Speak Postmodern: Medicine, Illness, and Cultural Change. Hastings Center Report 30 (6):7-16.
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  38. Edward S. Casey & David Morris (1999). Review Essays-Getting Back Into Place: Toward a Renewed Understanding of the Place-World. Continental Philosophy Review 32 (1):37.
     
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  39. Edward S. Casey & David Morris (1999). Review Essays-The Fate of Place: A Philosophical History. Continental Philosophy Review 32 (1):37-48.
     
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  40. David Morris (1999). Edward S. Casey: Getting Back Into Place: Toward a Renewed Understanding of the Place-World and Edward S. Casey: The Fate of Place: A Philosophical History. [REVIEW] Continental Philosophy Review 32 (1):37-48.
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  41. David Morris (1999). La piega e lo schema corporeo in Merleau-Ponty e nella teoria dei sistemi dinamici (riassunto). Chiasmi International 1:286-286.
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  42. David Morris (1999). Le pli et Ie schéma corporel chez Merleau-Ponty et dans la théorie des systèmes dynamiques (résumé). Chiasmi International 1:286-286.
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  43. David Morris (1999). The Fold and the Body Schema in Merleau-Ponty and Dynamic Systems Theory. Chiasmi International 1:275-286.
    Contemporary thought, whether it be in psychology, biology, immunology, philosophy of perception or philosophy of mind, is confronted with the breakdown of barriers between organism and environment, self and other, subject and object, perceiver and perceived. In this paper I show how Merleau-Ponty can help us think about this problem, by attending to a methodological theme in the background of his dialectical conception of embodiment. In La structure du comportement, Merleau-Ponty conceives life as extension folding back upon itself so as (...)
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  44. David Morris (1997). Optical Idealism and the Languages of Depth in Descartes and Berkeley. Southern Journal of Philosophy 35 (3):363-392.
  45. David Morris, E. Thelen & L. B. Smith (1997). A Dynamic Systems Approach to the Development of Cognition and Action. International Studies in the Philosophy of Science 11 (2).
     
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