Search results for 'Sartre, Jean Paul, 1905- Merleau-Ponty, Maurice, 1908-1961' (try it on Scholar)

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  1.  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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  2.  24
    David Archard, Marxism and Existentialism, the Political Philosophy of Jean-Paul Sartre and Maurice Merleau-Ponty.
  3.  7
    J. E. B. (1966). Das Problem der Leiblichkeit Bei Jean-Paul Sartre Und Maurice Merleau-Ponty. Review of Metaphysics 19 (4):815-815.
  4.  12
    Francois H. Lapointe (1976). The Existence of Alter Egos: Jean-Paul Sartre and Maurice Merleau-Ponty. Journal of Phenomenological Psychology 6 (2):209-216.
  5. Kenneth Douglas (1974). A Critical Bibliography of Existentialism (the Paris School): Listing Books and Articles in English and French by and About Jean-Paul Sartre, Simone De Beauvoir, Maurice Merleau-Ponty. Kraus Reprint Co..
  6.  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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  7. 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.

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  8. Howard Ross (1985). Merleau-Ponty and Jean-Paul Sartre on the Nature of Consciousness. Cogito 3 (4).
  9.  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 (...)
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  10.  39
    Christopher E. Macann (1993). Four Phenomenological Philosophers: Husserl, Heidegger, Sartre, Merleau-Ponty. Routledge.
    Four Phenomenological Philosophers is the first book to examine the major texts of the leading figures of phenomenology in one volume. In separate chapters, the book explores the ideas of Edmund Husserl, Martin Heidegger, Jean-Paul Sartre and Maurice Merleau-Ponty with detailed readings of their most important texts. The constantly evolving ideas of Edmund Husserl, the founder of phenomenology, are presented through a review of the three major periods of his work. Martin Heidegger, who made a decisive and controversial break (...)
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  11.  64
    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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  12.  52
    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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  13.  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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  14.  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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  15. Jean Paul Sartre (1985). Sartre Avec Un Inédit Sur Merleau-Ponty. Presses Universitaires de France.
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  16. Dan Zahavi (2002). Merleau-Ponty's Reading of Husserl. In Ted Toadvine & Lester E. Embree (eds.). Kluwer Academic Publishers 3-30.
  17.  35
    Hiroshi Kojima (2002). Merleau-Ponty's Reading of Husserl. In Ted Toadvine & Lester E. Embree (eds.). Kluwer Academic Publishers 95-113.
  18. Ted Toadvine (2002). Merleau-Ponty's Reading of Husserl. In Ted Toadvine & Lester Embree (eds.). Kluwer 227-286.
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  19.  15
    Douglas Low (2006). Merleau-Ponty Between Sartre and Postmodernism. Journal of Philosophical Research 31:343-360.
    Jean-Paul Sartre develops perhaps the most radical view of individual freedom in the entire history of Western philosophy. The subject is free to create all meaning and to interpret the world, society, and self in anyway he or she wishes. The structuralist and postmodernist philosophies that succeeded Sartre’s philosophy in France and elsewhere rejected this view and put in its place linguistic and social structures that frame all human meaning, including the meaning that the subject experiences with respect to (...)
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  20.  8
    No Authorship Indicated (1986). A Journal of Interest: Review of Existential Psychology and Psychiatry. [REVIEW] Theoretical and Philosophical Psychology 6 (2):138-139.
    The Review was founded in 1961 to bring an existential and phenomenological approach to the understanding of human experience. With a primary focus on the psychotherapeutic endeavor, the Review publishes original essays and first translations from the fields of literature and philosophy, as well as from psychology and psychiatry proper. The Review has published essays by nearly every major figure in the world, including Viktor Frankl, Eugene Gendlin, Jacques Lacan, R.D. Laing, RolloMay, Maurice Merleau-Ponty, Jacob Needleman, Carl Rogers, and (...)-Paul Sartre. In addition to continuing to publish original essays on a wide variety of general topics, in recent years the Review has published a series of special issues devoted to major figures in the field of existential psychology. 2012 APA, all rights reserved). (shrink)
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  21.  21
    Simone de Beauvoir, Margaret A. Simons, Mary Beth Mader & Marybeth Timmermann (eds.) (2004). Simone de Beauvoir: Philosophical Writings. University of Illinois Press.
    Contents: "Analysis of Claude Bernard's Introduction to the Study of Experimental Medicine," "Two Unpublished Chapters from She Came to Stay," "Pyrrhus and Cineas," "A Review of The Phenomenology of Perception by Maurice Merleau-Ponty," "Moral Idealism and Political Realism," "Existentialism and Popular Wisdom," "Jean-Paul Sartre," "An Eye for an Eye," "Literature and Metaphysics," "Introduction to an Ethics of Ambiguity," "An Existentialist Looks at Americans," and "What is Existentialism?".
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  22.  4
    S. Strasser (1967). Merleau-ponty's bijdrage tot de sociaalfilosofie: Interpretatie en critiek. Tijdschrift Voor Filosofie 29 (3):427 - 470.
    Dem Beispiel Edmund Husserls folgend unternimmt M.-P. einen grosz angelegten Versuch, die Grundlagen der Sozialphilosophie philosophisch zu erhellen. Er verbindet dabei transzendentalphänomenologische, existenzialphilosophische und lebensphilosophische Denkmotive zu einer sehr persönlichen und ursprünglichen Synthese. Im Hinblick auf den schwierigen Charakter und die undurchsichtige Struktur seiner Ausführung wird zunächst eine Interpretation gegeben. M.-P. geht dialektisch vor. Seine These beruht auf seiner ausführlich entwicelten und sorgfältig dokumentierten Philosophie der menschlichen Leiblichkeit (vergi. Phänomenologie der Wahrnehmung übers, und eingeführt von RUDOLF BOEHM, Berlin 1966, S. (...)
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  23. James Miller (1979). History and Human Existence From Marx to Merleau-Ponty. Monograph Collection (Matt - Pseudo).
    From the Introduction: The present essay provides an introduction to the treatment of human existence and individuality in Marxist thought. The work will be primarily concerned with two related topics: the evaluation by Marxists of individual emancipation and their assessment of subjective factors in social theory. By taking up these taking up these topics within a systematic and historical framework, I hope to generate some fresh light on several familiar issues. First, I pursue a reading of Marx focused on his (...)
     
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  24. Ted Toadvine (2006). Merleau-Ponty. Routledge.
    Maurice Merleau-Ponty 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: Critical Assessments of (...)
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  25.  9
    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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  26.  51
    Jonathan Webber (2011). Freedom. In Sebastian Luft & Søren Overgaard (eds.), The Routledge Companion to Phenomenology. Routledge
    Human freedom was Jean-Paul Sartre’s central philosophical preoccupation throughout his career. It is hardly surprising, therefore, that the cornerstone of his moral and political thought, Being and Nothingness, contains an extensive and subtle account of the metaphysical freedom that he considered fundamental to the kind of existence that humans have. Although rooted in phenomenology, Sartre’s account of freedom draws very little on analysis of the experience of freedom itself. It is rather based on a general phenomenological account of perceptual (...)
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  27.  11
    Marco Della Greca (2007). Maurice Merleau-Ponty Interprete di Paul Valéry. Chiasmi International 9:307-328.
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  28.  11
    Marco Della Greca (2007). Abstract: Maurice Merleau-Ponty as Interpreter of Paul Valéry. Chiasmi International 9:330-330.
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  29.  10
    Thomas W. Busch (1972). "Les Ecrits de Sartre," by Michel Contat and Michel Rybalka; "Humans Being: The World of Jean-Paul Sartre," by Joseph McMahon; "Sartre: The Radical Conversion," by James F. Sheridan, Jr.; "Sartre: A Collection of Critical Essays," Ed. Mary Warnock; and "The Quintessence of Sartrism," by Maurice Cranston. [REVIEW] Modern Schoolman 50 (1):96-100.
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  30.  5
    Marco Della Greca (2007). Résumé: Maurice Merleau-Ponty, interprete de Paul Valéry. Chiasmi International 9:329-329.
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  31. Jenny Slatman (2008). Maurice Merleau-Ponty 1908-2008: Filosofie als herdenking. Tijdschrift Voor Filosofie 70 (3):453-456.
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  32.  1
    Eduardo Bello (2008). Presentación: Maurice Merleau-Ponty (1908-2008). Daimon: Revista de Filosofia 44:5-7.
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  33.  1
    Antoni Gonzalo Carbó (2011). El ver que excede la vista en Maurice Merleau-Ponty y Jean-Luc Godard. Convivium 24:139-162.
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  34.  6
    Frederick C. Copleston (1952). A Critique of Jean-Paul Sartre's Ontology. By Maurice Natanson. (Lincoln, Nebraska: The University of Nebraska Press. 1951. Pp. Vi + 136. Price $1.00.). [REVIEW] Philosophy 27 (102):247-.
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  35. Juliette Simont (2005). Le Théâtre de Jean-Paul Sartre: 1905-2005. Revue Internationale de Philosophie 59.
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  36. Jenny Slatman (2008). Maurice Merleau-Ponty 1908-2008-Philosophy as a Recollection. Tijdschrift Voor Filosofie 70 (3):453-456.
     
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  37. Jack Reynolds & Jon Roffe (forthcoming). Neither-Nor: Merleau-Ponty's Ontology in "The Intertwining/The Chiasm". In Understanding Merleau-Ponty, Understanding Modernism.
    Jean-Paul Sartre's moving eulogy for Merleau-Ponty on his death was entitled "Merleau-Ponty vivant" – Merleau-Ponty lives. And it is indeed difficult to deny that Merleau-Ponty’s thought remains a live and enduring part of the contemporary philosophical scene, in a manner that could not be said for his more famous contemporary. Despite the enduring significance of Merleau-Ponty and the voluminous writings about his work, the book that was intended to be his magnum opus, The Visible and the Invisible, remains an (...)
     
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  38.  8
    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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  39.  6
    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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  40. Jean-Paul Sartre (2012). The Imagination. Routledge.
    ‘No matter how long I may look at an image, I shall never find anything in it but what I put there. It is in this fact that we find the distinction between an image and a perception.' - Jean-Paul Sartre L’Imagination was published in 1936 when Jean-Paul Sartre was thirty years old. Long out of print, this is the first English translation in many years. The Imagination is Sartre’s first full philosophical work, presenting some of the basic (...)
     
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  41. Taylor Carman & Mark B. N. Hansen (2005). . Cambridge University Presscarman, Taylor.
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  42.  48
    Somogy Varga (2011). Existential Choices: To What Degree is Who We Are a Matter of Choice? [REVIEW] Continental Philosophy Review 44 (1):65-79.
    On the one hand, it is commonly agreed that we make choices in which we are guided by a core of personal commitments, wishes, feelings, etc. that we take to express who we are. On the other, it is commonly agreed that some of these ‘existential’ choices constitute who we are. When confronting these two matters, the question of agency inevitably arises: Whether and in what sense can we choose ourselves? The paper will argue for a new perspective on existential (...)
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  43.  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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  44.  1
    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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  45. Donna-Dale L. Marcano (2004). Sartre and the Social Construction of Race. Dissertation, The University of Memphis
    The predominant conception of the status of race is that race is a social construction. But what does it mean to say that a group, racially defined, is a social construct? How we understand the process of constitution and related identities is important beyond the conceptual reality or non-reality that defines the group. To this end, this dissertation explores two models of group constitution employed by Jean-Paul Sartre, the first from Anti-Semite and Jew, which bases group constitution and identity (...)
     
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  46. Joona Taipale (2014). Phenomenology and Embodiment: Husserl and the Constitution of Subjectivity. Northwestern University Press.
    At the dawn of the modern era, philosophers reinterpreted their subject as the study of consciousness, pushing the body to the margins of philosophy. With the arrival of Husserlian thought in the late nineteenth century, the body was once again understood to be part of the transcendental field. And yet, despite the enormous influence of Husserl’s phenomenology, the role of "embodiment" in the broader philosophical landscape remains largely unresolved. In his ambitious debut book, _Phenomenology and Embodiment,_ Joona Taipale tackles the (...)
     
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  47.  1
    Jean-Pierre Cléro & Robert Sasso (2002). Maurice Merleau-ponty et la guerre. Revue Philosophique de la France Et de l'Etranger 192 (3):315-331.
    Les textes de Merleau-Ponty qui traitent explicitement de la guerre sont tous écrits en 1945 ou postérieurs à cette date ; ils sont contemporains de l’engagement marxiste de l’auteur qui, avec Sartre, a fondé Les Temps modernes. La Phénoménologie de la perception, dont les premiers linéaments sont lisibles avant 1939 et qui paraît juste après la guerre, est écrite pendant l’occupation allemande ; il est intéressant de regarder si la guerre n’est pas présente dans ce livre (...)
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  48.  21
    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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  49.  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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  50.  91
    Matheson Russell & Jack Reynolds (2011). Transcendental Arguments About Other Minds and Intersubjectivity. Philosophy Compass 6 (5):300-11.
    This article describes some of the main arguments for the existence of other minds, and intersubjectivity more generally, that depend upon a transcendental justification. This means that our focus will be largely on ‘continental’ philosophy, not only because of the abiding interest in this tradition in thematising intersubjectivity, but also because transcendental reasoning is close to ubiquitous in continental philosophy. Neither point holds for analytic philosophy. As such, this essay will introduce some of the important contributions of Edmund Husserl, Martin (...)
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