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  1.  2
    Merleau-Ponty avant la phénoménologie.Bernard Andrieu - 2016 - Chiasmi International 18:415-432.
    Dans cet article nous voudrions proposer une étude sur le statut du corps vivant dans le moment de la formation intellectuelle qui précède La phénoménologie de la Perception de Maurice Merleau-Ponty et dans ses conséquences dans la suite de l’oeuvre : – d’une part les historiens de la philosophie comme Emmanuel de Saint-Aubert, à partir des archives inédites, ont établi combien la phénoménologie n’était pas le projet initial ni terminal de la philosophie de Merleau-Ponty. – d’autre part, avant la phénoménologie (...)
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  2. Is There a Myth of the Bodily Given?Étienne Bimbenet - 2016 - Chiasmi International 18:155-168.
    Today, two forces combine to produce a systematic transformation in all that is given. First, the economic force of the global market is propelled by a series of techno-scientific advances that continually reinvent that market. Second, the political force of modern democracies, in spite of their different actualizations, centers individual autonomy as the ultimate norm that would create each individual’s future. The human body, in virtue of its intrinsic plasticity and because it is always the body of a particular individual, (...)
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  3. Merleau-Ponty et le renouvellement de la métaphysique. [REVIEW]Charles Bobant - 2016 - Chiasmi International 18:457-466.
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  4. Le problème de la fondation de la phénoménologie de Merleau-Ponty.Coli Anna Luiza - 2016 - Chiasmi International 18:377-398.
    L’objectif de ce travail n’est pas de nier l’originalité de la phénoménologie de Merleau-Ponty face à la phénoménologie husserlienne, ni d’affirmer sa filiation avec Eugen Fink, comme l’écrit Bryan Smith dans son article controversé dans lequel il accuse Ronald Bruzina de l’avoir fait. Soutenir une telle affirmation reviendrai à porter un jugement hâtif et non moins abusif à l’image de ce que Smith écrit sur la philosophie de Fink! Cette analyse va donc s’intéresser au dialogue qui s’est effectivement déroulé entre (...)
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  5.  1
    Meaning Well.Cuffari Elena Clare - 2016 - Chiasmi International 18:233-246.
    Receiving another person’s gestures is an aesthetic production and an ethical pursuit. Cuffari finds support for this claim in Merleau-Ponty’s sustained comparisons between speaking, writing, and painting and in his concepts of reversibility and encroachment in The Prose of the World. She considers complex instances of gesture reception in interactions occurring in family life, poetic response to racist speech, and a robotic art exhibition. Gestures signify according to a logic of appropriative disclosure, wherein gesturing bodies select and stylize features of (...)
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  6.  4
    Ricoeur on Humanisme Et Terreur.Dries Deweer - 2016 - Chiasmi International 18:433-448.
    Ricoeur’s thought bears a number of marks from his reading of the work of Merleau-Ponty. In this article, I argue that this also accounts for the nature of his political thought. I bring Ricoeur’s reviews of Humanisme et terreur to light in order to show how his confrontation with Merleau-Ponty marked an important turning point in his political thought. Firstly, I show that Merleau-Ponty’s defense of Marxism provoked Ricoeur to reflect upon its intrinsic pathology, and how this marked a significant (...)
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  7. Phenomenology Encounters Psychoanalysis.Zeynep Direk - 2016 - Chiasmi International 18:115-133.
    This essay argues that his encounter with the Lacanian claims about the imaginary and symbolic functions incited Merleau-Ponty to transform his early phenomenology. “The Mirror Stage Formative of the Function of the I as Revealed in Psychoanalytic Experience” forced Merleau-Ponty to reconsider the primacy of the notion of Leib in his early phenomenology. The modification of his phenomenological starting point culminates in the revision of his position on the relation of the imaginary and the symbolic functions to the real from (...)
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  8.  5
    The Immemorial Time of Gender.Martina Ferrari - 2016 - Chiasmi International 18:261-274.
    In this paper, I tend to the concept of “immemorial past” and argue that Maurice Merleau-Ponty’s turn in The Visible and the Invisible—a turn toward the conceptualization of time as chiasm and an ontology of the invisible—provides a rich resource for theorizing sexual difference. More precisely, I argue that acknowledging the different kind of temporality of life that the immemorial institutes—a temporality that is generative of meaning and signification—invites us to investigate gender’s “immemorial past.” Shifting attention from the sedimentation and (...)
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  9. The Movement of Experience. [REVIEW]Ariela Battán Horenstein - 2016 - Chiasmi International 18:451-456.
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  10.  2
    The Shape of Things.Rajiv Kaushik - 2016 - Chiasmi International 18:313-331.
    This paper begins by pointing to an obvious difficulty in Merleau-Ponty’s late philosophy: undoing the decisive separation between linguistic connotation and the denotated, undoing the decisive separation between linguistic meaning and the sensible world. This difficulty demands that we understand how the sensible and the symbolic have a sort of spontaneous relation. How can this be? The history of this problem is then traced back to Husserl, and in particular to his The Origin of Geometry. For Husserl, ‘abstract geometry’ is (...)
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  11.  2
    Flesh and the Machine.Stefan Kristensen - 2016 - Chiasmi International 18:169-182.
    This essay is a second attempt to reconcile the perspectives of Merleau-Ponty and Guattari, following on the examination of the unconscious in a previous issue of Chiasmi. Here the focus concerns an ontology that overcomes the dualistic heritage of Western metaphysics. More precisely, I compare the concept of flesh as Merleau-Ponty employs it in his later texts with that of the machine as Guattari uses this from the end of the 1960s until his last writings in the early 1990s. The (...)
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  12.  2
    Emotion and Affection Between Phenomenology and Psychoanalysis.Roberta Lanfredini - 2016 - Chiasmi International 18:33-48.
    The notion of emotion in phenomenology involves the centrality of the concept of “value.” This general assumption is here articulated in three theses. The first thesis concerns the public, expressive and behavioral nature of emotion. The second thesis relates to its corporeal and material nature. The third maintains that the structure of emotion is essentially temporal. Each of these arguments converges in emphasizing the irruption of an impersonal dimension into human consciousness, and in particular into emotional consciousness. The objective of (...)
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  13. Stiftung et pensée du social.Mariana Larison - 2016 - Chiasmi International 18:363-376.
    La problématique de l’institution qui fait jour dans la pensée de Merleau-Ponty tout au long du cours au Collège de France reprend celle de la Stiftung ouverte par Husserl à fin de rendre compte des actes qui donnent lieu à la genèse et à la réactivation de sens idéaux tant dans la sphère personnelle qu’interpersonnelle. Néanmoins, la notion de Stiftung, propre d’une phénoménologie constitutive, ne suffit pas pour comprendre le choix merleau-pontien de traduction: précisément pour faire partie d’une phénoménologie constitutive, (...)
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  14.  1
    Psychoanalysis as Experimental Ontology.Leoni Federico - 2016 - Chiasmi International 18:105-114.
    This article examines Merleau-Ponty’s idea of an “ontological psychoanalysis” and extends it in a close dialogue both internal to Merleau-Ponty and external to Merleau-Ponty: on the one hand, with Lacan and his Seminar X ; and, on the other hand, with the Bergson of Matter and Memory and with the Bergsonian idea of philosophical gesture. The guiding idea is that a psychoanalytic process is an experimental ontology: experimentation with being and of being, and with a being that is the result (...)
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  15. Introduction. Un autre inconscient.Federico Leoni - 2016 - Chiasmi International 18:21-23.
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  16. Presentazione.Federico Leoni - 2016 - Chiasmi International 18:17-18.
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  17. Introduction.Federico Leoni - 2016 - Chiasmi International 18:15-16.
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  18. Présentation.Federico Leoni - 2016 - Chiasmi International 18:13-14.
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  19. Introduzione. Un altro inconscio.Federico Leoni - 2016 - Chiasmi International 18:29-31.
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  20.  2
    Introduction. Another Unconscious.Federico Leoni - 2016 - Chiasmi International 18:25-27.
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  21.  1
    Hallucination as Theorized by Merleau-Ponty and Lacan.Silvia Lippi - 2016 - Chiasmi International 18:91-103.
    Starting with Freud’s views on the differences in how reality is approached in neurosis and in psychosis, the article analyzes how Merleau-Ponty and Lacan understand hallucinatory phenomena. For Merleau-Ponty, the perceived object is an actual reality, while Lacan questions both the unity and the facticity of this object. Lacan, following Freud, highlights the fantasmatic aspect of reality, which he distinguishes from the real. Merleau-Ponty, in contrast, focuses on the interaction of subject and object in hallucinations, which he relates to ordinary (...)
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  22.  2
    Intimate Intertwining.Patricia M. Locke - 2016 - Chiasmi International 18:247-260.
    Recent biological studies have wrought a sea-change in our understanding of our intimate relations with the microbiota dwelling within or upon the human body. Since these microorganisms are imperceptible, we have access to them only indirectly, through data analysis, rather than through experiments or tools that enhance human observation. Merleau-Ponty’s understanding of the human subject and our relations with animals depends upon perception in a dynamic of reversibility. Thus both the scientific method of approach and the extension of subjectivity to (...)
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  23.  2
    Pour un sens phénoménologique de l’image-mouvement.Jorge Nicolás Lucero - 2016 - Chiasmi International 18:293-312.
    Le but de l’article est d’examiner la notion deleuzienne d’image-mouvement et sa viabilité à l’intérieur de la phénoménologie merleau-pontienne. Nous y analysons la question du mouvement dans les Notes de cours Le monde sensible et le monde de l’expression, ce qui permet de montrer la rupture de Merleau-Ponty avec la formule husserlienne « toute conscience est conscience de quelque chose », et d’associer la conscience expressive à l’image-mouvement. De plus, la démarche que nous adoptons établit quelques précisions concernant l’esthétique transcendantale (...)
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  24.  1
    Introduction. The Body of Our Time.Jennifer McWeeny - 2016 - Chiasmi International 18:137-142.
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  25.  2
    Introduzione. Il corpo del nostro tempo.Jennifer McWeeny - 2016 - Chiasmi International 18:149-154.
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  26. Introduction. Le corps de notre temps.Jennifer McWeeny - 2016 - Chiasmi International 18:143-148.
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  27.  2
    Flesh Possessed.Jennifer McWeeny - 2016 - Chiasmi International 18:215-231.
    What does it mean to say that “I am always on the same side of my body” if the body is understood as flesh? This question of sidedness, and specifically of perspectival unilaterality, in Merleau-Ponty’s ontology leads to a careful sorting of the various relational metaphors that he deploys across his oeuvre, including reversibility, intertwining, possession, encroachment, incorporation, promiscuity, and many others. Curiously, each of these notions implicates a different image of sidedness, from sides that are impermeable in themselves but (...)
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  28. Corps Propre or Corpus Corporum.Marie-Eve Morin - 2016 - Chiasmi International 18:333-351.
    This article seeks to situate Jean-Luc Nancy’s theory of embodiment in relation to Merleau-Ponty’s description of the lived body, especially as it is found in The Phenomenology of Perception. It shows that while both Nancy and Merleau-Ponty develop their view of the body through an engagement with Descartes, Nancy’s reappropriation of the Cartesian partes extra partes leads him to blur the distinction between corpus meum and alia corpora. By contrasting the radical fragmentation of Nancy’s body with the kind of unity (...)
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  29.  2
    Structure, Vital Form and the Cyborg.Dorothea Olkowski - 2016 - Chiasmi International 18:183-197.
    In his 1997 book, Being There: Putting Brain, Body and World Together Again, Andy Clark advocates ‘embodied, active cognition,’ to discuss the manner in which an autonomous, embodied agent interacts with its environment. The implication is that since our minds as well as our bodies are matter, and otherwise nothing special, it is inevitable that we humans are natural born cyborgs and the human-machine interface will before long become completely transparent to the point of being invisible. In his critique of (...)
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  30. Possible Autobiographies.Panattoni Riccardo - 2016 - Chiasmi International 18:63-76.
    This essay revolves around certain core themes that return in cycles and intertwine with each other at the intersection of several authors: hallucination in Phenomenology of Perception, from which I closely re-read the passages concerning the difficult relationship of discernibility and indiscernibility between hallucinatory and perceived things, which in the experience of the patient tends toward a kind of superimposition that gives life to an image and that is more than one yet less than two; the look, the encounter, and (...)
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  31.  2
    Merleau-Ponty et Renaud Barbaras.Jiří Pechar - 2016 - Chiasmi International 18:353-362.
    C’était la dernière philosophie de Merleau-Ponty qui inspirait la façon dont Renaud Barbaras a interprété certaines conceptions de Husserl : la variation eidétique dont l’essence ne peut être délivrée en tant qu’entité autonome, l’apparaître qui n’est pas subordonné aux vécus hylétiques et noétiques. La phénoménologie représente même dans son livre de 2013, publié sous le titre Dynamique de la manifestation, le point de départ de sa pensée, mais elle y trouve son complément dans ce qui est désigné comme cosmologie et (...)
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  32.  2
    Philosophie de la technologie et esthétique du cinéma.Ken Slock - 2016 - Chiasmi International 18:277-292.
    L’influence réciproque de Merleau-Ponty et Simondon a été mise en lumière depuis plusieurs années, notamment à travers leur critique commune d’une conception « artificialiste » de la technologie. Mais la relation distante, voir critique, de Merleau-Ponty envers la technologie et ses « dispositifs de captation » semble pourtant induire une divergence entre leurs pensées. Sa réserve participe également au privilège qu’il accorde à la peinture par rapport au cinéma. Or celui-ci peut incarner un intermédiaire particulièrement puissant entre les deux auteurs (...)
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  33.  2
    Merleau-Ponty’s Echo.Gianluca Solla - 2016 - Chiasmi International 18:77-89.
    In a note from the course on passivity, we find a reflection by Merleau-Ponty on the nature of the dream as an echo. Between wakefulness and sleep, but also between dream and waking, the echo would never cease to structure our whole psychic life through its reverberations, building bridges between dimensions that language can only separate. The dream would therefore be the event of a certain echo, each time unique. Hence Merleau-Ponty’s idea of making this echo an ally for understanding (...)
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  34. Être au monde » et situation « d’attachement.Katherine Mansilla Torres - 2016 - Chiasmi International 18:399-414.
    Nous présentons la notion d’« être au monde » de Merleau-Ponty, en prenant comme point de départ l’étude de l’auteur sur le rapport mère-enfant dans la première étape de l’enfance. Dans cet article nous nous appuyons, spécifiquement, sur le cours tenu à la Sorbonne entre 1949 et 1952, influencé par les travaux de la psychologie de la Gestalt et de la psychanalyse, pour montrer comment, à partir de la relation et de l’unité mère-bébé, on peut expliciter ce que Merleau-Ponty pense (...)
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  35.  1
    The Flesh Between.Luca Vanzago - 2016 - Chiasmi International 18:49-61.
    In this paper I aim to discuss an essay written by the French psychoanalyst André Green on occasion of the publication in 1964 of The Visible and the Invisible, in order to frame it within the context of Merleau-Ponty’s philosophy for the sake of letting emerge both the critical importance and some structural issues implied in Green’s reading.Green’s study clearly points out that the question concerning Merleau-Ponty’s notion of “flesh” represents a fundamental theme for psychoanalysis, in connection with Lacan’s interpretation (...)
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  36. The Sense of the Transcendental.Keith Whitmoyer - 2016 - Chiasmi International 18:199-213.
    This paper explores the significance of Heraclitus’s fragment B45 for Husserl and Merleau-Ponty as it appears in the Crisis of the European Sciences and Merleau-Ponty’s lectures on this text in the late 1950s. I claim that at stake is a revision or mutation of the sense of transcendentality: by naming it psyche, the transcendental is no longer understood as a static set of a priori conditions but what I call, following Jean-Luc Nancy, “outsidedness.” I elaborate this idea in dialogue with (...)
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