68 found
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  1.  6
    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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  2. 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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  3. Renaud Barbaras (2003). Le problème du chiasme. Studia Phaenomenologica 3 (3-4):15-20.
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  4. 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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  5. 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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  6.  60
    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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  7.  91
    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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  8.  10
    Renaud Barbaras (2002). Phénoménologie et ontologie de la vie. Rue Descartes 1 (1):109-123.
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  9.  21
    Renaud Barbaras & Patrick Burke (2000). Presentazione. Chiasmi International 2:15-16.
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  10.  3
    Renaud Barbaras (2015). Phenomenology and the Poetic. Chiasmi International 17:189-199.
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  11.  34
    Renaud Barbaras (2000). Merleau-Ponty et la Nature. Chiasmi International 2:47-61.
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  12.  19
    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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  13.  9
    Renaud Barbaras (2004). Subjectivité et intériorité. Rue Descartes 1 (1):49-57.
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  14.  18
    Renaud Barbaras (2011). La phénoménologie comme dynamique de la manifestation. Les Etudes Philosophiques 98 (3):331.
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  15.  18
    Renaud Barbaras (2012). Sauver d'une réification de la conscience la t'che de la phénoménologie. Les Etudes Philosophiques 100 (1):49.
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  16.  31
    Renaud Barbaras (2008). Life and Phenomenality. New Yearbook for Phenomenology and Phenomenological Philosophy 8 (1):127-138.
  17.  26
    Renaud Barbaras (2002). The Ambiguity of the Flesh. Chiasmi International 4:19-26.
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  18.  1
    Renaud Barbaras (2001). Merleau-Ponty Et la Psychologie de la Forme. Les Etudes Philosophiques 57 (2):151.
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  19.  1
    Renaud Barbaras (2002). Phénoménologie Et Ontologie de la Vie. Rue Descartes 35 (1):109.
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  20.  1
    Renaud Barbaras (2004). Subjectivité et intériorité. Rue Descartes 43 (1):49.
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  21. 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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  22. Renaud Barbaras (1999). The Movement of the Living as the Originary Foundation of Perceptual Intentionality. In Jean Petitot, Franscisco J. Varela, Barnard Pacoud & Jean-Michel Roy (eds.), Naturalizing Phenomenology. Stanford University Press 525--538.
     
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  23.  9
    Renaud Barbaras & John Russon (2006). Introduction. Chiasmi International 8:11-12.
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  24.  11
    Renaud Barbaras (2008). Riassunto: I tre sensi della carne. Chiasmi International 10:33-33.
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  25.  3
    Renaud Barbaras (2000). Merleau-Ponty and Nature. Chiasmi International 2:61-62.
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  26.  22
    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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  27.  21
    Renaud Barbaras (1999). Merleau-Ponty ai limiti della fenomenologia (riassunto). Chiasmi International 1:211-212.
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  28.  21
    Renaud Barbaras (1999). Merleau-Ponty aux limites de la phenomenologie. Chiasmi International 1:199-210.
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  29.  10
    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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  30.  14
    Renaud Barbaras (1999). Research Worthy of the Name (Abstract). Chiasmi International 1:26-26.
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  31.  4
    Renaud Barbaras (1999). Una ricerca degna di questo noine (riassunto). Chiasmi International 1:26-26.
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  32.  4
    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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  33.  8
    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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  34.  9
    Renaud Barbaras & John Russon (2006). Presentation. Chiasmi International 8:9-10.
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  35.  17
    Renaud Barbaras (2002). résumé: L'ambiguité de la chair. Chiasmi International 4:26-26.
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  36.  16
    Renaud Barbaras (2008). Abstract: The Three Senses of the Flesh. Chiasmi International 10:33-33.
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  37.  8
    Renaud Barbaras & Patrick Burke (2000). Introduction. Chiasmi International 2:13-14.
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  38.  16
    Renaud Barbaras & Patrick Burke (2000). Présentation. Chiasmi International 2:11-12.
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  39.  2
    Renaud Barbaras (2003). Présentation. Chiasmi International 5:9-9.
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  40.  2
    Renaud Barbaras (2003). Presentazione. Chiasmi International 5:11-11.
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  41.  14
    Renaud Barbaras (2002). La Scomparsa di Una Grande Figura della Fenomenologia Francese. Chiasmi International 4:15-15.
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  42.  15
    Renaud Barbaras (1999). Une recherche digne de ce nom. Chiasmi International 1:23-25.
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  43.  9
    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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  44.  2
    Charles Ramond, Renaud Barbaras, Gérard Bensussan, Bernard Bourgeois, Marie-Anne Lescourret, Monique Canto-Sperber & Paul Audi (2014). À Propos de : Badiou, Barbaras, Bensussan, Bourgeois, Bouveresse, Canto-Sperber, Cassin. Cités 58 (2):133.
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  45.  10
    Renaud Barbaras (2002). La Disparition d'Une Grande Figure de la Phénoménologie Française. Chiasmi International 4:13-13.
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  46.  8
    Renaud Barbaras (2011). The World of Life. Philosophy Today 55 (Supplement):8-16.
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  47.  11
    Renaud Barbaras (2003). Introduction. Chiasmi International 5:10-10.
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  48.  10
    Renaud Barbaras (2002). riassunto: L'ambiguità della carne. Chiasmi International 4:26-26.
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  49.  11
    Renaud Barbaras (2004). Sensing and Creating. New Yearbook for Phenomenology and Phenomenological Philosophy 4:109-120.
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  50.  10
    Renaud Barbaras (1999). Merleau-Ponty at the Limits of Phenomenology (Abstract). Chiasmi International 1:210-211.
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