11 found
Order:
See also:
Profile: J.C. Berendzen (Loyola University, New Orleans)
  1. J. C. Berendzen (2013). Disjunctivism and Perceptual Knowledge in Merleau-Ponty and McDowell. Res Philosophica 91 (3):1-26.
    On the face of it, Maurice Merleau-Ponty’s views bear a strong resemblance to contemporary disjunctivist theories of perception, especially John McDowell’s epistemological disjunctivism. Like McDowell , Merleau-Ponty seems to be a direct realist about perception and holds that veridical and illusory perceptions are distinct. This paper furthers this comparison. Furthermore, it is argued that elements of Merleau-Ponty’s thought provide a stronger case for McDowell’s kind of epistemological view than McDowell himself provides. Merleau-Ponty’s early thought can be used to develop a (...)
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  2. J. C. Berendzen (2009). Coping with Nonconceptualism: On Merleau-Ponty and McDowell. Philosophy Today 53 (2):162-173.
  3.  95
    J. C. Berendzen (2010). Coping Without Foundations: On Dreyfus's Use of Merleau-Ponty. International Journal of Philosophical Studies 18 (5):629-649.
    Hubert Dreyfus has recently invoked the work of Maurice Merleau? Ponty in criticizing the?Myth of the Mental?. In criticizing that supposed myth, Dreyfus argues for a kind of foundationalism that takes embodied coping to be a self?sufficient layer of human experience that supports our?higher? mental activities. In turn, Merleau? Ponty?s phenomenology is found, in Dreyfus?s recent writings, to corroborate this foundationalism. While Merleau? Ponty would agree with many of Dreyfus?s points, this paper argues that he would not, in fact, agree (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography   2 citations  
  4.  78
    J. C. Berendzen (2014). Motor Imagery and Merleau-Pontyian Accounts of Skilled Action. Ergo, an Open Access Journal of Philosophy 1 (7):169-198.
    Maurice Merleau-Ponty is often interpreted as claiming that opportunities for action are directly present in perceptual experience. However, he does not provide much evidence for how or why this would occur, and one can doubt that this is an appropriate interpretation of his phenomenological descriptions. In particular, it could be argued the Merleau-Pontyian descriptions mistakenly attribute pre-perceptual or post-perceptual elements such as allocation of attention or judgment to the perceptual experience itself. This paper argues for the Merleau-Pontyian idea that opportunities (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  5.  14
    J. C. Berendzen (2006). Sartre and the Communicative Paradigm in Critical Theory. Philosophy Today 50 (2):190-197.
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  6.  56
    J. C. Berendzen (2008). Institutional Design and Public Space: Hegel, Architecture, and Democracy. Journal of Social Philosophy 39 (2):291–307.
    Habermas's conception of deliberative democracy could be fruitfully supplemented with a discussion of the "institutional design" of civil society; for example the architecture of public spaces should be considered. This paper argues that Hegel's discussion of architecture in his 'Aesthetics' can speak to this issue. For Hegel, architecture culminates in the gothic cathedral, because of how it fosters reflection on the part of the worshiper. This discussion suggests the possibility that architecture could foster a similar kind of intersubjective reflection. To (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
  7.  41
    J. C. Berendzen (2010). Suffering and Theory: Max Horkheimer's Early Essays and Contemporary Moral Philosophy. Philosophy and Social Criticism 36 (9):1019-1037.
    Max Horkheimer does not generally receive the scholarly attention given to other ‘Frankfurt School’ figures. This is in part because his early work seems contradictory, or unphilosophical. For example, Horkheimer seems, at various points (to use contemporary metaethical terms), like a constructivist, a moral realist, or a moral skeptic, and it is not clear how these views cohere. The goal of this article is to show that the contradictions regarding moral theory exist largely on the surface, and that one can (...)
    Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
  8.  31
    J. C. Berendzen (2008). Postmetaphysical Thinking or Refusal of Thought? Max Horkheimer's Materialism as Philosophical Stance. International Journal of Philosophical Studies 16 (5):695 – 718.
    Frankfurt School critical theory has long opposed metaphysical philosophy because it ignores suffering and injustice. In the face of such criticism, proponents of metaphysics (for example Dieter Henrich) have accused critical theory of not fully investigating the questions is raises for itself, and falling into partial metaphysical positions, despite itself. If one focuses on Max Horkheimer's early essays, such an accusation seems quite fitting. There he vociferously attacks metaphysics, but he also develops a theory that pushes toward metaphysical questions. His (...)
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  9.  9
    J. C. Berendzen (2009). Coping with Nonconceptualism? On Merleau-Ponty and McDowell. Philosophy Today 53 (2):162-173.
    Direct download (3 more)  
     
    Export citation  
     
    My bibliography  
  10.  28
    J. C. Berendzen (2009). Max Horkheimer. Proceedings and Addresses of the American Philosophical Association.
    Direct download  
     
    Export citation  
     
    My bibliography  
  11.  4
    J. C. Berendzen (2006). Sartre and the Communicative Paradigm in Critical Theory. Philosophy Today 50 (2):190-197.
    Direct download (4 more)  
     
    Export citation  
     
    My bibliography