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Profile: Patrick Bourgeois (Loyola University, New Orleans)
  1. Patrick L. Bourgeois (forthcoming). Role Taking, Corporeal Intersubjectivity, and Self: Mead and Merleau-Ponty. Philosophy Today:117-128.
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  2. Sandra B. Rosenthal & Patrick L. Bourgeois (forthcoming). The Philosophy of the Act and the Phenomenology of Perception: Mead and Merleau- Ponty. Southern Journal of Philosophy.
    Mead and Merleau-Ponty each portray the perceptual field as a field of spatially and temporally located, ontologically "thick" or resisting objects which are essentially related to the horizon of world, which allow for the very structure of the sensing which gives access to them, and whose manner of emergence undercuts the problematics of the subject-object split. This essay surveys this perceptual field as a focus for eliciting their more fundamental shared understanding of the dimensions of human activity which underlie its (...)
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  3. Sandra Rosenthal & Patrick L. Bourgeois (forthcoming). Mead and Merleau-Ponty: Meaning, Perception, and Behavior'. Analecta Husserliana.
    Mead's pragmatic focus on habit as the foundation of meaning is usually viewed in sharp contrast with Merleau-Ponty's phenomenological examination of meaning within experience. This paper attempts to show the way in which the explicit focus of each philosopher's position is latent within that of the other. For Mead and Merleau-Ponty alike, the content of human awareness at all levels is inseparably linked with the structure of human behavior. And, for both, such a structure is permeated throughout by the "living (...)
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  4. Patrick L. Bourgeois (2014). Gabriel Marcel Today. Comparative and Continental Philosophy 6 (1):99-108.
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  5. Patrick L. Bourgeois (2013). Imagination and Postmodernity. Lexington Books.
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  6. Robert G. Brice & Patrick L. Bourgeois (2012). Naturalism Reconsidered. Philosophy Today 56 (1):78-83.
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  7. Robert Greenleaf Brice & Patrick L. Bourgeois (2012). Naturalism Reconsidered: Wittgenstein and Merleau-Ponty. Philosophy Today 56 (1):78-83.
    While naturalism is used in positive senses by the tradition of analytical philosophy, with Ludwig Wittgenstein its best example, and by the tradition of phenomenology, with Maurice Merleau-Ponty its best exemplar, it also has an extremely negative sense on both of these fronts. Hence, both Merleau-Ponty and Wittgenstein in their basic thrusts adamantly reject reductionistic naturalism. Although Merleau-Ponty’s phenomenology rejects the naturalism Husserl rejects, he early on found a place for the “truth of naturalism.” In a parallel way, Wittgenstein accepts (...)
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  8. Patrick L. Bourgeois (2010). Ricoeur and Marcel: An Alternative to Postmodern Deconstruction. Journal of French and Francophone Philosophy 7 (1-2):164-175.
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  9. Patrick L. Bourgeois (2010). Ricoeur Between Levinas and Heidegger: Another's Further Alterity. Journal of French and Francophone Philosophy 11 (2):33-52.
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  10. Patrick L. Bourgeois (2008). Marcel and Ricoeur. American Catholic Philosophical Quarterly 80 (3):421 - 433.
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  11. Patrick L. Bourgeois (2007). Recognizing Ricoeur: In Memoriam. Research in Phenomenology 37 (2):175-194.
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  12. Richard Kearney, Laszlo Tengelyi, Patrick L. Bourgeois, David M. Rasmussen, Bernard P. Dauenhauer & David M. Kaplan (2007). Memorial for Paul Ricoeur. Research in Phenomenology 37 (2):147-236.
     
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  13. Richard Kearney, László Tengelyi, Patrick L. Bourgeois, David M. Rasmussen, Bernard P. Dauenhauer, David M. Kaplan, Charles E. Scott, Bernard Freydberg, Jamey Findling & Eric C. Sanday (2007). Brill Online Books and Journals. Research in Phenomenology 37 (2).
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  14. Patrick L. Bourgeois (2006). Marcel and Ricoeur: Mystery and Hope at the Boundary of Reason in the Postmodern Situation. American Catholic Philosophical Quarterly 80 (3):421-433.
    This article on mystery and hope at the boundary of reason in the postmodern situation responds to the challenge of postmodern thinking to philosophyby a recourse to the works of Gabriel Marcel and his best disciple, Paul Ricoeur. It develops along the lines of their interpretation of hope as a central phenomenon in human experience and existence, thus shedding light on the philosophical enterprise for the future. It is our purpose to dwell briefly on this postmodern challenge and then, incorporating (...)
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  15. Patrick L. Bourgeois & Constance L. Mui (2004). Alvin Jacob Holloway, S.J., 1926-2004. Proceedings and Addresses of the American Philosophical Association 78 (2):141 -.
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  16. Patrick L. Bourgeois (2003). Catholic Author, Musician, Philosopher. Renascence 55 (3):193-209.
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  17. Patrick L. Bourgeois (2002). Critical Philosophy and Post-Critical Faith. American Catholic Philosophical Quarterly 76 (3):431-450.
    This paper focuses on the intertwining of philosophy and Christian faith in the concrete life of the Christian philosopher, with a view toward the compatibility of critical philosophy and a post-critical faith. Philosophy, as an enterprise of reason alone, is independent of Christian faith and theology. In accord with its definition, philosophy seeks evidence along the lines of reason independent of outside authority, and thus is autonomous from such faith. Yet, for the Christian philosopher, without jeopardizing this autonomy and independence, (...)
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  18. Patrick L. Bourgeois (2002). Philosophy at the Boundary of Reason. Proceedings of the American Catholic Philosophical Association 76:1-21.
    The thesis of this paper, that the contemporary Catholic philosopher needs to be critical in an expanded Kantian sense of the boundary of reason, while still maintaining a strict biblical and Christian faith, is developed in four parts. First, the nature of a Catholic philosophical pluralistic community will be explored. In keeping with this pluralism, a first sense of boundary as that between philosophical reason and Christian faith will be considered. Then, a second sense of boundary as the Kantian context (...)
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  19. Patrick L. Bourgeois (2001). Ricoeur in Postmodern Dialogue. International Philosophical Quarterly 41 (4):421-438.
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  20. Patrick L. Bourgeois (2000). Philosophy at the Boundary of Reason: Ethics and Postmodernity. State University of New York Press.
    Using Ricoeur's ethicomoral position, advances an alternative, more viable ethics than that of deconstruction.
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  21. Patrick L. Bourgeois (1999). Ricoeur Between Levinas and Heidegger. Bulletin de la Société Américaine de Philosophie de Langue Française 11 (2):33-52.
  22. Patrick L. Bourgeois (1998). Ethics at the Limit of Reason. American Catholic Philosophical Quarterly 72 (1):1-21.
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  23. Patrick L. Bourgeois (1998). Introduction. Bulletin de la Société Américaine de Philosophie de Langue Française 10 (2):5-31.
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  24. Patrick L. Bourgeois (1998). Introduction: VIolence: And Postmodernity. Journal of French and Francophone Philosophy 10 (2):5-31.
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  25. Patrick L. Bourgeois (1998). Taming Violence. Bulletin de la Société Américaine de Philosophie de Langue Française 10 (2):42-58.
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  26. Patrick L. Bourgeois (1997). Demythologizing Heidegger. American Catholic Philosophical Quarterly 71 (2):259-264.
  27. Patrick L. Bourgeois (1996). From Common Roots to a Broader Vision. American Catholic Philosophical Quarterly 70 (3):381-396.
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  28. Patrick L. Bourgeois (1996). Merleau-Ponty, Scientific Method, and Pragmatism. Journal of Speculative Philosophy 10 (2):120 - 127.
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  29. Patrick L. Bourgeois (1995). Misplaced Alterity. Southwest Philosophy Review 11 (2):161-169.
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  30. Patrick L. Bourgeois (1995). On Ricoeur. American Catholic Philosophical Quarterly 69 (4):638-642.
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  31. Patrick L. Bourgeois (1995). Ricoeur and Marcel. Bulletin de la Société Américaine de Philosophie de Langue Française 7 (1/2):164-175.
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  32. Sandra B. RosenthaI & Patrick L. Bourgeois (1994). The World of Truth. Southwest Philosophy Review 10 (2):49-58.
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  33. Patrick L. Bourgeois (1993). Trace, Semiotics, and the Living Present. Southwest Philosophy Review 9 (2):43-63.
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  34. Patrick L. Bourgeois & Sandra B. Rosenthal (1993). The Present as the Seat of Temporal Existence. International Studies in Philosophy 25 (3):1-15.
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  35. Patrick L. Bourgeois (1992). Semiotics and the Deconstruction of Presence. American Catholic Philosophical Quarterly 66 (3):361-379.
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  36. Patrick L. Bourgeois (1991). Post-Cartesian Meditations. American Catholic Philosophical Quarterly 65 (4):515-518.
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  37. Gary B. Herbert & Patrick L. Bourgeois (1991). The Religious Significance of Ricoeur's Post-Hegelian Kantian Ethics. Proceedings of the American Catholic Philosophical Association 65:133-144.
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  38. Sandra B. Rosenthal & Patrick L. Bourgeois (1991). Mead and Merleau-Ponty: Toward a Common Vision. State University of New York Press.
    Unites George Herbert Mead and Maurice Merleau-Ponty in a shared rejection of substance philosophy as well as spectator theory of knowledge, in favor of a focus on the ultimacy of temporal process and the constitutive function of social praxis.
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  39. Patrick L. Bourgeois (1990). Traces of Understanding: A Profile of Heidegger's and Ricoeur's Hermeneutics. Rodopi.
    CHAPTER ONE THE UNITY AND RUPTURE OF EXISTENCE The germ for Heidegger's quest to appropriate the entire Western tradition is given through a work which sets ...
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  40. Patrick L. Bourgeois & Sandra B. Rosenthal (1990). Role Taking, Corporeal Intersubjectivity, and Self. Philosophy Today 34 (2):117-128.
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  41. Patrick L. Bourgeois & Sandra B. Rosenthal (1990). Scientific Time and the Temporal Sense of Human Existence: Merleau-Ponty and Mead. Research in Phenomenology 20 (1):152-163.
  42. Sandra B. Rosenthal & Patrick L. Bourgeois (1990). Sensation, Perception and Immediacy: Mead and Merleau-Ponty. Southwest Philosophy Review 6 (1):105-111.
    A focus on the relation between sensation and the perceptual object in the philosophies of G H Mead and Maurice Merleau-Ponty points toward their shared views of perception as non-reductionistic and holistic, as inextricably tied to the active role of the sensible body, and as involving a new understanding of the nature of immediacy within experience. This essay explores these shared views.
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  43. Sandra B. Rosenthal & Patrick L. Bourgeois (1990). The Field of Perception and the Dimension of Human Activity: Mead and Merleau-Ponty. Southern Journal of Philosophy 28 (1):77-90.
  44. Sandra B. Rosenthal & Patrick L. Bourgeois (1990). The Philosophy of the Act and the Phenomenology of Perception. Southern Journal of Philosophy 28 (1):77-90.
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  45. Frank Schalow & Patrick L. Bourgeois (1990). Imagination, Totality, and Transcendence. International Studies in Philosophy 22 (1):59-71.
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  46. Patrick L. Bourgeois (1988). Meaning and Human Behavior. Southern Journal of Philosophy 26 (3):339-349.
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  47. Patrick L. Bourgeois & Sandra B. Rosenthal (1988). Heidegger and Peirce. Southwest Philosophy Review 4 (1):103-110.
    In both the phenomenological ontology of Martin Heidegger and the pragmatism of Charles Peirce, the rejection of the Kantian phenomenal/noumenal distinction leads to a rejection of the alternatives of realism or idealism as well. In their respective denials of such an existential or ontological gap between appearance or phenomena and the ontologically real, they each establish a fundamental intentional unity between man and world which cannot be understood within the framework of realism or of idealism and which reveals deeply rooted (...)
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  48. Sandra B. Rosenthal & Patrick L. Bourgeois (1988). Meaning and Human Behavior: Mead and Merleau-Ponty. Southern Journal of Philosophy 26 (3):339-349.
  49. Patrick L. Bourgeois & Sandra B. Rosenthal (1987). Schemata. International Philosophical Quarterly 27 (2):135-149.
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  50. Patrick L. Bourgeois & Frank Schalow (1987). Hermeneutics of Existence. Philosophy Today 31 (1):45-53.
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