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Profile: Patrick Bourgeois (Loyola University, New Orleans)
  1. 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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  2.  15
    Patrick L. Bourgeois (1988). Meaning and Human Behavior. Southern Journal of Philosophy 26 (3):339-349.
  3.  58
    Sandra B. Rosenthal & Patrick L. Bourgeois (1987). Peirce, Merleau-Ponty, and Perceptual Experience: A Kantian Heritage. International Studies in Philosophy 19 (3):33-42.
    Not only does peirce's theory of meaning as dispositional or as habit contain parallels with merleau-ponty's view of meaning in the structure of human behavior, but also both peirce and merleau-ponty alike attack reductivistic theories of perception. within this context, the present paper focuses on the use of kantian schemata in the philosophies of peirce and merleau-ponty, but to the extent that such incorporations are consistent with trends in pragmatism and phenomenology in general, it will reveal points of encounter not (...)
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  4.  3
    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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  5.  12
    Patrick L. Bourgeois (1985). The Surplus of Meaning. International Studies in Philosophy 17 (1):98-100.
  6.  12
    Patrick Lyall Bourgeois (1985). Critical Hermeneutics. Review of Metaphysics 38 (4):912-913.
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  7.  12
    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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  8.  21
    Patrick L. Bourgeois (1981). Fundamental Ontology and Epistemic Foundations. New Scholasticism 55 (3):373-380.
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  9.  9
    Patrick L. Bourgeois (1983). The Critical Circle. Review of Metaphysics 37 (1):124-126.
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  10.  8
    Sandra B. RosenthaI & Patrick L. Bourgeois (1994). The World of Truth. Southwest Philosophy Review 10 (2):49-58.
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  11.  9
    Patrick L. Bourgeois (1996). From Common Roots to a Broader Vision. American Catholic Philosophical Quarterly 70 (3):381-396.
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  12.  49
    Patrick L. Bourgeois (2007). Recognizing Ricoeur: In Memoriam. Research in Phenomenology 37 (2):175-194.
    My aim in this memorial paper is to recall two essential Ricoeurean themes that underlie his entire philosophical orientation and that respond well to specific challenges today from post-modern deconstruction. At question is whether Ricoeur's account of sign in language and the living present in time can adequately respond to and meet the recent challenge from postmodern deconstruction, which radically challenges the very root of his phenomenological and hermeneutic orientation: the priority of the semantic in language and the priority of (...)
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  13.  29
    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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  14.  44
    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.
  15.  11
    Patrick L. Bourgeois (1981). Religious Experience and the Philosophical Radicalization of Phenomenological Theology. Proceedings of the American Catholic Philosophical Association 55:172-183.
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  16.  11
    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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  17.  14
    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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  18.  13
    Patrick L. Bourgeois (1996). Merleau-Ponty, Scientific Method, and Pragmatism. Journal of Speculative Philosophy 10 (2):120 - 127.
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  19.  13
    Robert G. Brice & Patrick L. Bourgeois (2012). Naturalism Reconsidered. Philosophy Today 56 (1):78-83.
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  20.  5
    Patrick L. Bourgeois (1998). Introduction. Bulletin de la Société Américaine de Philosophie de Langue Française 10 (2):5-31.
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  21.  14
    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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  22.  4
    Patrick L. Bourgeois & Sandra B. Rosenthal (1990). Role Taking, Corporeal Intersubjectivity, and Self. Philosophy Today 34 (2):117-128.
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  23.  22
    Sandra B. Rosenthal & Patrick L. Bourgeois (1988). Meaning and Human Behavior: Mead and Merleau-Ponty. Southern Journal of Philosophy 26 (3):339-349.
  24.  4
    Patrick L. Bourgeois & Sandra B. Rosenthal (1990). Role Taking, Corporeal Intersubjectivity, and Self: Mead and Merleau-Ponty. Philosophy Today 34 (2):117-128.
  25.  8
    Patrick L. Bourgeois (2014). Gabriel Marcel Today. Comparative and Continental Philosophy 6 (1):99-108.
    Tattam's study of the work of Gabriel Marcel attempts to come to grips with Marcel's thought without a prejudice of identifying him as a Christian existentialist or as a contemporary French existentialist. It is an attempt to come to grips with Marcel's work in relation to the nature of philosophy, especially as he conceives it. This book shows that the creative work of Marcel can shed light on our culture and its future because of the renewed relevance and importance of (...)
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  26.  4
    Patrick L. Bourgeois (2003). Catholic Author, Musician, Philosopher. Renascence 55 (3):193-209.
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  27.  9
    Sandra B. Rosenthal & Patrick L. Bourgeois (1990). The Philosophy of the Act and the Phenomenology of Perception: Mead and Merleau-Ponty. Southern Journal of Philosophy 28 (1):77-90.
    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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  28.  24
    Sandra B. Rosenthal & Patrick L. Bourgeois (1977). Pragmatism, Scientific Method, and the Phenomenological Return to Lived Experience. Philosophy and Phenomenological Research 38 (1):56-65.
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  29.  19
    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.
  30.  14
    Patrick L. Bourgeois (1995). On Ricoeur. American Catholic Philosophical Quarterly 69 (4):638-642.
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  31.  6
    Patrick L. Bourgeois (1995). Misplaced Alterity. Southwest Philosophy Review 11 (2):161-169.
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  32.  6
    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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  33.  3
    Patrick L. Bourgeois (2008). Marcel and Ricoeur. 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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  34.  13
    Patrick L. Bourgeois (1999). Ricoeur Between Levinas and Heidegger. Bulletin de la Société Américaine de Philosophie de Langue Française 11 (2):33-52.
  35.  12
    Patrick L. Bourgeois (1992). Semiotics and the Deconstruction of Presence. American Catholic Philosophical Quarterly 66 (3):361-379.
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  36.  15
    Sandra B. Rosenthal & Patrick L. Bourgeois (1979). Lewis, Heidegger, and Kant: Schemata and the Structure of Perceptual Experience. Southern Journal of Philosophy 17 (2):239-248.
  37.  11
    Patrick L. Bourgeois (2001). Ricoeur in Postmodern Dialogue. International Philosophical Quarterly 41 (4):421-438.
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  38.  1
    Patrick L. Bourgeois & Sandra B. Rosenthal (1979). Phenomenology, Pragmatism and the Backdrop of Naturalism. Philosophy Today 23 (4):329-336.
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  39.  10
    Patrick L. Bourgeois (1993). Trace, Semiotics, and the Living Present. Southwest Philosophy Review 9 (2):43-63.
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  40.  11
    Patrick L. Bourgeois (1991). Post-Cartesian Meditations. American Catholic Philosophical Quarterly 65 (4):515-518.
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  41.  10
    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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  42.  2
    Patrick L. Bourgeois (1998). Taming Violence. Bulletin de la Société Américaine de Philosophie de Langue Française 10 (2):42-58.
  43.  10
    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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  44.  7
    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.
  45.  16
    Patrick L. Bourgeois (1971). Phenomenology and the Sciences of Language. Research in Phenomenology 1 (1):119-136.
  46.  9
    Sandra B. Rosenthal & Patrick L. Bourgeois (1985). Peirce and Merleau-Ponty. Proceedings of the American Catholic Philosophical Association 59:299-307.
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  47.  7
    Patrick L. Bourgeois & Sandra B. Rosenthal (1983). Merleau-Ponty, Lewis and Kant. International Studies in Philosophy 15 (3):13-23.
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  48.  5
    Patrick Lyall Bourgeois (1982). Fundamental Ontology, Scientific Methods, and Epistemic Foundations. New Scholasticism 56 (4):471-479.
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  49.  7
    Patrick L. Bourgeois (1997). Demythologizing Heidegger. American Catholic Philosophical Quarterly 71 (2):259-264.
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  50.  2
    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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