Search results for 'Merleau-Ponty, Maurice, 1908-1961' (try it on Scholar)

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  1.  49
    Stuart J. Murray & Dave Holmes (2013). Toward a Critical Ethical Reflexivity: Phenomenology and Language in Maurice Merleau‐Ponty. Bioethics 27 (6):341-347.
    Working within the tradition of continental philosophy, this article argues in favour of a phenomenological understanding of language as a crucial component of bioethical inquiry. The authors challenge the ‘commonsense’ view of language, in which thinking appears as prior to speaking, and speech the straightforward vehicle of pre-existing thoughts. Drawing on Maurice Merleau-Ponty's (1908–1961) phenomenology of language, the authors claim that thinking takes place in and through the spoken word, in and through embodied language. This view resituates bioethics as a (...)
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  2.  21
    Dorothea Olkowski & James Morley (1999). Merleau-Ponty, Interiority and Exteriority, Psychic Life and the World. State University of New York Pressolkowski, Dorothea.
    This book demonstrates how Merleau-Ponty's understanding of the continuity of inner and psychological life (interiority) and the material world (exteriority) ...
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  3. Dan Zahavi (2002). Merleau-Ponty's Reading of Husserl. In Ted Toadvine & Lester E. Embree (eds.). Kluwer Academic Publishers 3-30.
  4.  35
    Hiroshi Kojima (2002). Merleau-Ponty's Reading of Husserl. In Ted Toadvine & Lester E. Embree (eds.). Kluwer Academic Publishers 95-113.
  5. Ted Toadvine (2002). Merleau-Ponty's Reading of Husserl. In Ted Toadvine & Lester Embree (eds.). Kluwer 227-286.
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  6.  14
    Jon Stewart (ed.) (1998). The Debate Between Sartre and Merleau-Ponty. Northwestern University Press.
    A biographical overview introduces the work and provides a context for the theoretical issues taken up in the articles, and an extensive bibliography suggests ...
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  7. Eduardo Bello (2008). Presentación: Maurice Merleau-Ponty (1908-2008). Daimon: Revista de Filosofia 44:5-7.
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  8. Jenny Slatman (2008). Maurice Merleau-Ponty 1908-2008: Filosofie als herdenking. Tijdschrift Voor Filosofie 70 (3):453-456.
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  9. Jenny Slatman (2008). Maurice Merleau-Ponty 1908-2008-Philosophy as a Recollection. Tijdschrift Voor Filosofie 70 (3):453-456.
     
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  10.  7
    Donald A. Landes (2013). The Merleau-Ponty Dictionary. Bloomsbury.
    Maurice Merleau-Ponty (1908-1961) is one of the central figures of 20th-century Continental philosophy, and his work has been hugely influential in a wide range of fields. His writings engage in the study of perception, language, politics, aesthetics, history and ontology, and represent a rich and complex network of exciting ideas. -/- The Merleau-Ponty Dictionary provides the reader and student of Merleau-Ponty with all the tools necessary to engage with this key thinker: a comprehensive A to Z that provides summaries (...)
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  11.  5
    Fred Evans & Leonard Lawlor (eds.) (2000). Chiasms. State University of New York Press.
    All the essays attest to the fecundity of Merleau-Ponty's later thought for such central philosophical issues as the bonds between self, others, and the world.
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  12. Taylor Carman & Mark B. N. Hansen (2005). . Cambridge University Presscarman, Taylor.
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  13.  20
    Stéphane Roy-Desrosiers (2012). La Révélation de M. Merleau-Ponty et F. H. Jacobi contre l'intellectualisme kantien. Chiasmi International 14:401-413.
    M. Merleau-Ponty and F. H. Jacobi’s Revelation against Kantian IntellectualismThe goal of this article is to shed light on the neglected connection between Friedrich Heinrich Jacobi (1743-1819) and Maurice Merleau-Ponty (1908-1961). It will be shown through certain themes –I) being in the world, II) description, III) reflexion, IV) revelation and the V) primacy of perception – how Merleau-Ponty echoes Jacobi’s criticism of German Idealism during the Pantheist Quarrel, particularly towards Immanuel Kant’s intellectualist stance, two centuries prior to the Phénoménologie (...)
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  14.  1
    A. Alerby (2009). Knowledge as a 'Body Run': Learning of Writing as Embodied Experience in Accordance with Merleau-Ponty's Theory of the Lived Body. Indo-Pacific Journal of Phenomenology 9 (1).
    What significance does the body have in the process of teaching and learning? In what way can the thoughts of a contemporary junior-level teacher in this regard be connected to the theory of the lived body formulated by the French phenomenologist philosopher Maurice Merleau-Ponty (1908-1961), and vice versa? The aim of this paper is to illuminate, enable understanding and discuss the meaning of the body in the learning process, with specific focus on the learning of writing as embodied experience. (...)
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  15.  2
    Adilson Xavier da Silva (2008). Merleau-ponty E a filosofia da negatividade em O visível E o invisível. Philósophos - Revista de Filosofia 10 (1).
    O artigo tem como objetivo descrever a crítica de Maurice Merleau-Ponty (1908- 1961) sobre a Filosofia da negatividade, especialmente em sua obra O visível e o invisível (1964) publicada após sua morte. Essa crítica é endereçada principalmente ao filósofo Jean- Paul Sartre (1905-1980).
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  16. Ted Toadvine (ed.) (2006). Merleau-Ponty: Critical Assessments of Leading Philosophers. Routledge.

    Maurice Merleau-Ponty (1908-1961) has been hailed by many as the greatest French thinker of the twentieth century. As one of the founding members of the existentialist movement in the 1940s, he played a key role in introducing the work of Husserl and Heidegger into French thought and collaborated with Jean-Paul Sartre in the founding of Les Temps Modernes. His later work laid the foundation for the development of French thought in the direction of post-structuralism and post-modernism.

    Merleau-Ponty: (...) gathers together the best critical writing on Merleau-Ponty’s work from the last half century. The collection includes early reviews of his work and the reactions of his contemporaries both during and after his life. Also covered are examinations of his relationship with Husserl, Sartre and the phenomenological tradition, investigations of key themes from his work on ontology, expression and politics, and the ongoing application of his thinking to such contemporary areas of interest as feminist theory, psychology and child development, environmental philosophy and cognitive science.

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  17. Maurice Hamington (2004). Embodied Care: Jane Addams, Maurice Merleau-Ponty, and Feminist Ethics. University of Illinois Press.
    Embodied Care is the first work to argue for the body's centrality to care ethics, doing so by analyzing our corporeality at the phenomenological level.
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  18. Emily S. Lee (2008). Book Review of Dorothea Olkowski and Gail Weiss’s Feminist Interpretations of Maurice Merleau-Ponty. [REVIEW] American Philosophical Association Newsletter on Feminism and Philosophy 7 (2):24--26.
  19. Anna-Teresa Tymieniecka & Shoichi Matsuba (1998). Immersing in the Concrete Maurice Merleau-Ponty in the Japanese Perspective.
     
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  20.  3
    Xavier Escribano (2011). La Ruptura Con El Objetivismo En Gabriel Marcel y Maurice Merleau-Ponty. Convivium 24:119-138.
    Aunque no suela aplicarse a Gabriel Marcel el título de “primer fenomenólogo francés”, su original estilo de reflexión y su personalidad filosófica supuso un importante estímulo para la joven generación de filósofos que inició su andadura en Francia alrededor de 1930, como es el caso de Jean-Paul Sartre, Maurice Merleau Ponty, Paul Ricoeur o Emmanuel Levinas. En este artículo se pone de manifiesto cómo la crítica al objetivismo es uno de los puntos en los que la continuidad entre Marcel y (...)
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  21.  13
    Donald A. Landes (2013). Merleau-Ponty and the Paradoxes of Expression. Bloomsbury.
    Winner of the 2014 Edward Goodwin Ballard Award for an Outstanding Book in Phenomenology, awarded by the Center for Advance Research in Phenomenology. -/- Merleau-Ponty and the Paradoxes of Expression offers a comprehensive reading of the philosophical work of Maurice Merleau-Ponty, a central figure in 20th-century continental philosophy. -/- By establishing that the paradoxical logic of expression is Merleau-Ponty's fundamental philosophical gesture, this book ties together his diverse work on perception, language, aesthetics, politics and history in order to establish the (...)
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  22.  87
    Maurice Merleau-Ponty (2004). Maurice Merleau-Ponty: Basic Writings. Routledge.
    Merleau-Ponty was a pivotal figure in twentieth century French philosophy. He was responsible for bringing the phenomenological methods of the German philosophers, Husserl and Heidegger, to France and instigated a new wave of interest in this approach. His influence extended well beyond the boundaries of philosophy and can be seen in theories of politics, art and language. This is the first volume to bring together a comprehensive selection of Merleau-Ponty's writing and presents a cross-section of his work which shows the (...)
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  23. Luana Lopes Xavier (2013). Uma fenomenologia da existência: Sobre a dúvida de cézanne de Maurice Merleau-ponty. Revista Inquietude 4 (2):197-209.
    Vida versus obra, a que se deve a pintura de Cézanne? Podemos compreender a obra pela vida e por outra perspectiva, traduzi-la a partir da história da arte. A pintura de Cézanne, imbuída de caráter inumano, era uma pintura advinda da natureza. Esse artigo à luz do pensamento de Merleau-Ponty, propõe elucidar a relação existência-arte na obra do pintor, revelar através da arte e do vivido a consciência que Cézanne cria na medida em que traduz visivelmente em sua pintura a (...)
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  24.  5
    Antoni Gonzalo Carbó (2011). El ver que excede la vista en Maurice Merleau-Ponty y Jean-Luc Godard. Convivium 24:139-162.
    Merleau-Ponty decía que nuestra relación con el mundo se sitúa en el orden del «misterio insoluble». Es la invisibilidad de los dioses lo que garantiza la visibilidad del mundo. Este verso invisible –«le Dieu caché», «Dieu insondable», «Être muet», «arrière-silence», «membrure cachée», en términos merleau-pontianos– es la textura misma del recto visible. En el cine extremo o visionario este lenguaje aparentemente antitético no está menos presente para expresar eso que excede a toda visibilidad. Voyance (Merleau-Ponty) que emerge de los légamos (...)
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  25. Judith Wambacq (2011). Maurice Merleau-Ponty's Criticism of Bergson's Theory of Time Seen Through The Work of Gilles Deleuze. Studia Phaenomenologica 11 (1):309-325.
    In this article I examine the relation between the philosophies of Maurice Merleau-Ponty and Gilles Deleuze by looking at the way in which they refer to Henri Bergson’s time theory. Although Merleau-Ponty develops some fundamental Bergsonian insights on the nature of time, he presents himself as a critical reader of the latter. I will show that although Merleau-Ponty’s interpretation of Bergson differs fundamentally from Deleuze’s interpretation, Merleau-Ponty’s “corrections” of Bergson’s theory fit Deleuze’s reading of Bergson very well. This indicates (...)
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  26. Maurice Merleau-Ponty (1974). Phenomenology, Language and Sociology: Selected Essays of Maurice Merleau-Ponty. Heinemann Educational.
     
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  27.  25
    Maurice Merleau-Ponty (1962). Un inédit de Maurice Merleau-Ponty. Revue de Métaphysique et de Morale 67 (4):401 - 409.
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  28.  51
    Maureen Connolly & Anna Lathrop (1997). Maurice Merleau-Ponty and Rudolf Laban -- An Interactive Appropriation of Parallels and Resonances. Human Studies 20 (1):27-45.
    In this paper, we propose an examination of the shared connections between the French philosopher, Maurice Merleau-Ponty and the Austro-Hungarian movement theorist, Rudolf Laban.In many ways Merleau-Ponty''s philosophy demonstrates a synthesis of the best in existen-tialism and phenomenology. In like manner, Rudolf Laban was a synthesizer of experiences and theories of movement.
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  29.  25
    Richard L. Lanigan (1991). Speaking and Semiology: Maurice Merleau-Ponty's Phenomenological Theory of Existential Communication. Mouton De Gruyter.
    KEY TO FOOTNOTE ABBREVIATIONS MM-P. Structure Phenomenology Sense Praise Signs Visible Themes Humanism Primacy Maurice Merleau-Ponty The Structure of ...
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  30.  51
    Jack Reynolds, Maurice Merleau-Ponty. Internet Encyclopedia of Philosophy.
    Maurice Merleau-Ponty’s work is commonly associated with the philosophical movement called existentialism and its intention to begin with an analysis of the concrete experiences, perceptions, and difficulties, of human existence. However, he never propounded quite the same extreme accounts of radical freedom, being-towards-death, anguished responsibility, and conflicting relations with others, for which existentialism became both famous and notorious in the 1940s and 1950s. Perhaps because of this, he did not initially receive the same amount of attention as his French contemporaries (...)
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  31.  10
    D. Olkowski (2006). Maurice Merleau-Ponty: Intertwining and Objectification. Phaenex 1 (1):113-139.
    PhaenEx, Vol 1, No 1 (2006) Maurice Merleau-Ponty: Intertwining and Objectification Dorothea OlkowskiIn chapter four of The Visible and the Invisible, titled ``The Intertwining -- The Chiasm,'' Merleau-Ponty considers the relation between the body as sensible, which is to say ``objective,'' and the body as sentient, that is, as ``phenomenal'' body. He makes this inquiry in the context of interrogating the access of such a sensible-sentient or objective-phenomenal body to Being. ``Objectivity'' and the objective body, as Merleau-Ponty defines it in (...)
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  32.  22
    Susan Kozel (1996). The Diabolical Strategy of Mimesis: Luce Irigaray's Reading of Maurice Merleau-Ponty. Hypatia 11 (3):114-129.
    In this essay I explore the dynamic between Luce Irigaray and Maurice Merleau-Ponty as it unfolds in An Ethics of Sexual Difference (1993). Irigaray's strategy of mimesis is a powerful feminist tool, both philosophically and politically. Regarding textual engagement as analogous for relations between self and other beyond the text, I deliver a cautionary message: mimetic strategy is powerful but runs the risk of silencing the voice of the other.
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  33. K. M. Dolgov (1975). The Philosophy and Aesthetics of Maurice Merleau-Ponty. Russian Studies in Philosophy 14 (3):67-92.
    Maurice Merleau-Ponty enjoys a special place among contemporary French bourgeois philosophers and aestheticians. Statements by Sartre, Camus, Hyppolite, Dufrenne, Ricoeur, Geroux, Lévi-Strauss, and others show that they experienced in one way or another the influence of this philosopher. For example, all French phenomenologists and existentialists recognize that Merleau-Ponty was the first to take up and pursue, on French soil, the elaboration of the ideas of Husserlian phenomenology and German existentialism. One cannot fail to note that various kinds of antidialectical and (...)
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  34. Karel Novotny, Pierre Rodrigo, Jenny Slatman & Silvia Stoller (eds.) (2013). Corporeity and Affectivity: Dedicated to Maurice Merleau-Ponty. Brill.
    This volume focuses on Maurice Merleau-Ponty’s important contribution to the phenomenology of corporeity and affectivity, and it explores the various influences his work had and still has on other disciplines.
     
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  35. Vivian Bohl (2009). Maurice Merleau-Ponty. In Annus Epp (ed.), 20. sajandi mõttevoolud. University of Tartu Press 263-286.
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  36. Adina Bozga & Ion Copoeru (2003). Maurice Merleau-Ponty: Chiasme Et Logos. Studia Phaenomenologica 3 (3):9-14.
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  37.  2
    Dorothea Olkowski & Gail Weiss (eds.) (2006). Feminist Interpretations of Maurice Merleau-Ponty. Penn State University Press.
    The essays presented here by Olkowski and Weiss attempt to situate Merleau-Ponty in the larger context of feminist theory, while impartially evaluating his contributions, both positive and negative, to that theory.
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  38.  44
    Ḥayim Gordon (2004). Maurice Merleau-Ponty's Phenomenology of Perception: A Basis for Sharing the Earth. Praeger.
    Presents the basis of Merleau-Ponty's ontology, as presented in his book Phenomology of Perception, and shows how it can help provide humans with a foundation ...
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  39. Thomas Baldwin (ed.) (2003). Maurice Merleau-Ponty: Basic Writings. Routledge.
    Merleau-Ponty was a pivotal figure in twentieth century French philosophy. He was responsible for bringing the phenomenological methods of the German philosophers - Husserl and Heidegger - to France and instigated a new wave of interest in this approach. His influence extended well beyond the boundaries of philosophy and can be seen in theories of politics, psychology, art and language. This is the first volume to bring together a comprehensive selection of Merleau-Ponty's writing. Sections from the following are included: The (...)
     
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  40.  1
    Kerry Whiteside (1986). Perspectivism and Historical Objectivity: Maurice Merleau-Ponty's Covert Debate with Raymond Aron. History and Theory 25 (2):132-151.
    Raymond Aron's perspectivism stressed the inherent subjectivity and historicity of any interpretation of the past or present. Merleau-Ponty develops a theory of objectivity consistent with perspectivism. Historical objectivity consists in the demonstration of thematic continuities in the superficially heterogeneous activities, beliefs, and events of an era. A society's ideologies, politics, religions, and economics all express "the same structure of being." Instead of talking about one structure or unity, Merleau-Ponty should have stuck with thoughts that phenomena be unified in relation to (...)
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  41.  4
    Laura Boella (1993). Phenomenology and Ontology: Hannah Arendt and Maurice Merleau-Ponty. In Patrick Burke and Jan van Der Veken (ed.), Merleau-Ponty in Contemporary Perspective. 171--179.
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  42.  8
    M. Muldoon (1991). Time, Self, and Meaning in the Works of Henri Bergson, Maurice Merleau-Ponty, and Paul Ricoeur. Philosophy Today 35 (3):254-286.
    Bergson, Merleau-Ponty and Ricoeur represent approximately one hundred years of French Continental philosophical thought. Each of these authors has a decisively different definition of self and meaning that stems, as argued, from their equally different definitions of human time. Under close inspection, it seems that the common thesis that ties all three philosophers together is that a particular notion of the temporal present begets a particular notion of self that begets, in turn, a particular form of meaning that authenticates that (...)
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  43.  4
    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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  44.  4
    Richard L. Lanigan (2005). The Semiotic Phenomenology of Maurice Merleau-Ponty and Michel Foucault. Sign Systems Studies 33 (1):7-25.
    Postmodern methodology in the human sciences and philosophy reverses the Aristotelian laws of thought such that (1) non-contradiction, (2) excluded middle, (3) contradiction, and (4) identity become the ground for analysis. The illustration of the postmodern logic is Peirce’s (1) interpretant, (2) symbol, (3) index, and (4) icon. The thesis is illustrated using the work of Merleau-Ponty and Foucault and the le même et l’autre discourse sign where the ratio [Self:Same :: Other:Different] explicates the communicology of Roman Jakobson in the (...)
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  45.  9
    Richard Schmitt (1966). Maurice Merleau-Ponty, I. Review of Metaphysics 19 (3):493-516.
    The author argues that merleau-Ponty's conception of his task as a philosopher changed between "the structure of behavior" (1942) and "the phenomenology of perception" (1945) and that the latter is accordingly written in a nonscientific style susceptible of misinterpretation. Focusing first on the earlier work, He examines terminological confusions and logical difficulties in merleau-Ponty's critique of realism, And argues that the central concept of form is scientifically useless and philosophically unnecessary. He then discusses merleau-Ponty's later views on language before considering (...)
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  46.  3
    Gabrielle Bennetjackson (2010). Skill and the Critique of Descartes in Gilbert Ryle and Maurice Merleau-Ponty. In Kascha Semonovitch Neal DeRoo (ed.), Merleau-Ponty at the Limits of Art, Religion, and Perception. Continuum 63.
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  47.  3
    Éric Trémault (2013). L'absoluité de la sensation : pour une critique jamesienne de la notion de « structure » chez Kurt Koffka et Maurice Merleau-Ponty. Bulletin d'Analyse Phénoménologique.
    Je m’oppose ici à la théorie « structurale » de la sensation développée par Kurt Koffka dans les années 1920, et reprise notamment par Merleau-Ponty, qui en fait le centre théorique des analyses de la psychologie de la forme. Je commence donc par examiner cette théorie et les faits sur lesquels elle repose, en montrant notamment, à l’aide de la méréologie husserlienne, qu’ils ne peuvent paraître corroborer une théorie structurale de la sensation que si l’on confond « abstraire » (...)
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  48.  2
    Ricardo Salas Astraín (2011). Intersubjetividad, otredad y reconocimiento en el pensar de Emmanuel Levinas y Maurice Merleau-Ponty. Diálogos fenomenológicos acerca del Otro. Revista de filosofía (Chile) 67 (1):7-41.
    En este trabajo, queremos profundizar en los resultados de un proyecto de investigación en curso, para ello se presentan algunos temas convergentes acerca del otro, desarrollados en las obras de E. Levinas y M. Merleau-Ponty. El propósito es indagar y profundizar el planteamiento fenomenólogico-ontológico acerca de lo humano e interhumano, que nos permite considerar, de un modo más radical, algunos supuestos que conlleva la articulación entre intersubjetividad y reconocimiento cuando es mediada por la categoría del �otro� y del �nosotros�. Aquí, (...)
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  49.  4
    Richard L. Lanigan (1969). Rhetorical Criticism: An Interpretation of Maurice Merleau-Ponty. Philosophy and Rhetoric 2 (2):61 - 71.
    Merleau-Ponty's phenomenological method of description, Reduction and intentionality is interpreted as a schema for rhetorical criticism. The existential nature of "man speaking" becomes the object of criticism, As opposed to traditional concerns with rhetorical "effects" or auditor reactions. Merleau-Ponty's separation of authentic or existential speech (speaking) and sedimented speech (the spoken word) allows the critic to distinguish social-Cultural values from individual volitions in a given communication "gestalt". The dialectic of a body-Subject in communication with others can be examined as the (...)
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  50.  1
    Carlos Belvedere (2008). Sobre el fracaso de la filosofía: absurdo, mística y locura en Maurice Merleau-Ponty. Enfoques 20 (1-2):33-46.
    En este trabajo, paso revista a las consideraciones respecto de la filosofía que Merleau-Ponty ha ido vertiendo a lo largo de su obra. Comenzaré presentando su interpretación fenomenológicoexistencial de la filosofía pues ella inaugura una serie de consideraciones concernientes al tratamiento de la ..
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