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  1. Emmanuel Alloa & Renaud Barbaras (2014). La résistance du sensible. Merleau-Ponty critique de la transparence, avec une préface de Renaud Barbaras. Kimé.
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  2. Renaud Barbaras (2014). Exodus and Exile. Environmental Philosophy 11 (1):45-57.
    This article aims at accounting for the difference between human and animal from a tension between two movements: an archi-movement which defines the way of being of the world and is life itself, and an archi-event of separation of the world from itself that affects life and is the source of living beings. Animal can be characterized by the fact that, in spite of being separated from the archi-life movement, the power of this movement prevails on the archi-event. This means (...)
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  3. Renaud Barbaras (2013). L'autonomie de l'apparaître. Chiasmi International 15:27-36.
    The goal of this essay is first to emphasize the proximity of the approaches of these two philosophers starting from their common critique of Husserlian subjectivism. By basing the phenomenality of the world on a sphere of immanence constituted by lived experience, Husserl accounts for appearing [l’apparaître] starting from a certain appearing [apparaissant] and thus falls into a form of circularity, the same one that is at work when the natural attitude makes appearing rest on an objective appearing. The aim (...)
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  4. Renaud Barbaras (2013). Le mouvement du monde et le problème de l'apparaître. Philosophie 118 (2):21.
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  5. Renaud Barbaras (2013). The Subject's Life and the Life of Manifestation: Towards a Privative Biology. Research in Phenomenology 43 (2):161-176.
    The universal a priori of the correlation between transcendental being and its subjective modes of givenness constitutes the minimal framework for any phenomenological approach. The proper object of phenomenology is then to characterize both the exact nature of the correlation and the sense of being of the terms in relation, that is to say, of subject and world. It involves demonstrating that a rigorous analysis of the correlation unfolds necessarily on three levels and that phenomenology is thus destined to move (...)
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  6. Renaud Barbaras (2012). Sauver d'une réification de la conscience la tâche de la phénoménologie. Les Etudes Philosophiques 1 (1):49-63.
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  7. Renaud Barbaras (2012). The Phenomenology of Life: Desire as the Being of the Subject. In Dan Zahavi (ed.), The Oxford Handbook of Contemporary Phenomenology. Oxford University Press.
     
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  8. Renaud Barbaras (2011). Dwuznaczność ciała. Merleau-Ponty między filozofią transcendentalną a ontologią życia. Nowa Krytyka 24.
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  9. Renaud Barbaras (2011). La phénoménologie comme dynamique de la manifestation. Les Etudes Philosophiques 3 (3):331-349.
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  10. Renaud Barbaras (2011). The World of Life. Philosophy Today 55 (Supplement):8-16.
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  11. Renaud Barbaras, Tarek Dika & William Hackett (2011). La phénoménologie et le concept de vie: Un entretien avec Renaud Barbaras. Journal of French and Francophone Philosophy 19 (2):153-179.
    Interview with Renaud Barbaras, conducted on May 18, 2011.
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  12. Renaud Barbaras (2010). Phenomenology of Life and Cosmology (English). Chiasmi International 12:379-392.
    Phénoménologie de la vie et cosmologieJ’ai établi dans mes précédents ouvrages que la corrélation universelle entre l’étant transcendant et la subjectivité, corrélation qui constitue l’objet propre de laphénoménologie, mettait originairement en rapport une Vie et un Monde plutôt qu’une simple conscience et son objet. J’ai donc montré que la phénoménologie s’accomplissait sous la forme d’une phénoménologie de la vie comprenant celle-ci comme le sens originaire de la conscience, elle-même déterminée comme désir pour autant qu’elle est traversée par une vie qui (...)
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  13. Renaud Barbaras (2010). The Failure of Bergsonism. In Michael R. Kelly (ed.), Bergson and Phenomenology. Palgrave Macmillan.
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  14. Renaud Barbaras (2008). Abstract: The Three Senses of the Flesh. Chiasmi International 10:33-33.
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  15. Renaud Barbaras (2008). Life and Phenomenality. New Yearbook for Phenomenology and Phenomenological Philosophy 8 (1):127-138.
  16. Renaud Barbaras (2008). Life, Movement, and Desire. Research in Phenomenology 38 (1):3-17.
    In French, the verb "to live" designates both being alive and the experience of something. This ambiguity has a philosophical meaning. The task of a phenomenology of life is to describe an originary sense of living from which the very distinction between life in the intransitive sense and life in the transitive, or intentional, sense proceeds. Hans Jonas is one of those rare authors who has tried to give an account of the specificity of life instead of reducing life to (...)
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  17. Renaud Barbaras (2008). Les trois sens de la chair. Chiasmi International 10:19-32.
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  18. Renaud Barbaras (2008). Riassunto: I tre sensi della carne. Chiasmi International 10:33-33.
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  19. Renaud Barbaras (2007). L'unité originaire de la perception et du langage chez Jan Patočka. Studia Phaenomenologica 7:241-257.
    This article explores some indications in the texts of Patočka that point towards a concept of language which no longer takes it to be a derived layer of an original perceptive basis: he disassociates intuition from origin, and establishes a co-origin of language and perception. It is this co-origin whose meaning and limits this article seeks to determine.
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  20. Renaud Barbaras (2007). Original Unity of the Perception and Language in Works of Jan Patock. Studia Phaenomenologica 7:241-257.
     
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  21. Renaud Barbaras (2007). Vie et extériorité. Les Etudes Philosophiques 1 (1):15-37.
    L’originalité de la métaphysique de Ruyer tient à ceci que le problème de l’incarnation de la conscience, décrite par la phénoménologie comme condition de possibilité de la perception, est résolu par le biais d’une identification de la conscience et du corps. Cette identification repose sur la découverte du concept fondamental de « surface absolue » ou « domaine de survol » : présence à soi sans distance d’une réalité étendue. Ce mode d’être convient également à la vie et à la (...)
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  22. Renaud Barbaras & Howard Feather (2007). REVIEWS-Desire and Distance: Introduction to a Phenomenology of Perception. Radical Philosophy 141:59.
  23. Jan Patocka, Erika Abrams, Eric Manton, Ivan Chvatfk, Paul Ricoeur, Domenico Jervolino, Francoise Dastur, Renaud Barbaras, James Mensch & Lorenzo Altieri (2007). Jan PatoČka and the European Heritage. Studia Phaenomenologica 7:15-520.
  24. Renaud Barbaras (2006). A unidade originária da percepção e da linguagem em Jan Patoˇcka. Dois Pontos 3 (1).
    resumo Neste artigo exploramos algumas indicações, presentes nos textos de Patočka, que apontam para uma concepção da linguagem que não a põe mais como camada derivada com relação a um solo perceptivo originário. Dissociando intuitividade e originariedade, Patoˇcka estabelece uma co-originariedade entre linguagem e percepção, co-originariedade da qual procuramos ao mesmo tempo esclarecer o sentido e determinar os limites. palavras-chave linguagem – percepção – fenomenologia – intuição – fala.
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  25. Renaud Barbaras (2006). Desire and Distance: Introduction to a Phenomenology of Perception. Stanford University Press.
    Desire and Distance constitutes an important new departure in contemporary phenomenological thought, a rethinking and critique of basic philosophical positions concerning the concept of perception presented by Husserl and Merleau-Ponty, though it departs in significant and original ways from their work. Barbaras’s overall goal is to develop a philosophy of what “life” is—one that would do justice to the question of embodiment and its role in perception and the formation of the human subject. Barbaras posits that desire and distance inform (...)
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  26. Renaud Barbaras (2006). L'être et la manifestation – Sur la phénoménologie de Jan Patocˇka. Revue de Métaphysique et de Morale 4 (4):483-494.
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  27. Renaud Barbaras & John Russon (2006). Introduction. Chiasmi International 8:11-12.
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  28. Renaud Barbaras & John Russon (2006). Presentation. Chiasmi International 8:9-10.
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  29. Renaud Barbaras & John Russon (2006). Presentazione. Chiasmi International 8:13-14.
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  30. Renaud Barbaras (ed.) (2005). Sartre, Désir Et Liberté. Presses Universitaires de France.
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  31. Marie Cariou, Renaud Barbaras & Étienne Bimbenet (2005). Merleau-Ponty aux frontières de l'invisible, Chiasmi International, nº 1, coll. « L'œil et l'esprit ». Revue Philosophique de la France Et de l'Etranger 195 (3):423-424.
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  32. Renaud Barbaras (2004). Affectivity and Movement: The Sense of Sensing in Erwin Straus. Phenomenology and the Cognitive Sciences 3 (2):215-228.
    This paper explores the notion of sensing (Empfinden) as developed by Erwin Straus. It argues that the notion of sensing is at the center of Strauss's thought about animal and human experience. Straus's originality consists in approaching sensory experience from an existential point of view. Sensing is not a mode of knowing. Sensing is distinguished from perceiving but is still a mode of relation to exteriority, and is situated on the side of what is usually called affectivity. At the same (...)
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  33. Renaud Barbaras (2004). Sensing and Creating. New Yearbook for Phenomenology and Phenomenological Philosophy 4:109-120.
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  34. Renaud Barbaras (2004). Sensing and Creating: Phenomenology and the Unity of Aesthetics. New Yearbook for Phenomenology and Phenomenological Philosophy 4:109-120.
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  35. Renaud Barbaras (2004). Subjectivité et intériorité. Rue Descartes 1 (1):49-57.
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  36. Renaud Barbaras (2004). The Being of the Phenomenon: Merleau-Ponty's Ontology. Indiana University Press.
    The Being of the Phenomenon opens European post-structuralism to further study and is certain to inspire new thinking about the origins of Merleau-Ponty’s phenomenology.
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  37. Renaud Barbaras (2003). Introduction. Chiasmi International 5:10-10.
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  38. Renaud Barbaras (2003). Le problème du chiasme. Studia Phaenomenologica 3 (3-4):15-20.
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  39. Renaud Barbaras (2002). Francisco Varela: A New Idea of Perception and Life. [REVIEW] Phenomenology and the Cognitive Sciences 1 (2):127-132.
    Connections among Varela's theory of enactive cognition , his evolutionary theory of natural drift, and his concept of autopoiesis are made clear. Two questions are posed in relation to Varela's conception of perception, and the tension that exists in his thought between the formal level of organization and the Jonasian notion of the organism.
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  40. Renaud Barbaras (2002). La Disparition d'Une Grande Figure de la Phénoménologie Française. Chiasmi International 4:13-13.
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  41. Renaud Barbaras (2002). La Scomparsa di Una Grande Figura della Fenomenologia Francese. Chiasmi International 4:15-15.
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  42. Renaud Barbaras (2002). Phénoménologie et ontologie de la vie. Rue Descartes 1 (1):109-123.
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  43. Renaud Barbaras (2002). résumé: L'ambiguité de la chair. Chiasmi International 4:26-26.
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  44. Renaud Barbaras (2002). riassunto: L'ambiguità della carne. Chiasmi International 4:26-26.
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  45. Renaud Barbaras (2002). The Ambiguity of the Flesh. Chiasmi International 4:19-26.
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  46. Renaud Barbaras (2002). The Death of One of the Great Figures of French Phenomenology. Chiasmi International 4:14-14.
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  47. Renaud Barbaras (2001). Merleau-Ponty and Nature. Research in Phenomenology 31 (1):22-38.
    The course on nature coincides with the re-working of Merleau-Ponty's breakthrough towards an ontology and therefore plays a primordial role. The appearance of an interrogation of nature is inscribed in the movement of thought that comes after the Phenomenology of Perception. What is at issue is to show that the ontological mode of the perceived object - not the unity of a positive sense but the unity of a style that shows through in filigree in the sensible aspects - has (...)
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  48. Renaud Barbaras (2001). Merleau-Ponty et la psychologie de la forme. Les Etudes Philosophiques 2 (2):151-163.
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  49. Renaud Barbaras (2000). Merleau-Ponty et la Nature. Chiasmi International 2:47-61.
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  50. Renaud Barbaras & Patrick Burke (2000). Introduction. Chiasmi International 2:13-14.
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