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Profile: Beata Stawarska (University of Oregon)
  1.  58
    Beata Stawarska (2009). Between You and I: Dialogical Phenomenology. Ohio University Press.
    Classical phenomenology -- The transcendental tradition -- The logical investigations of the I -- From the I to the ego -- The grammar of the transcendental ego -- Strawson on the primacy of personhood -- Wittgenstein on the lure of words -- The grammar of the transcendental ego -- Zahavi on transcendental subjectivity as intersubjectivity -- Contemporary arguments for the transcendental ego : Marbach, Soffer -- Schutz, Theunissen on social phenomenology -- Husserl's later thought -- The multidiscipline of dialogical phenomenology (...)
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  2.  1
    Beata Stawarska (2015). Saussure's Philosophy of Language as Phenomenology: Undoing the Doctrine of the Course in General Linguistics. Oxford UP USA.
    This book draws on recent developments in research on Ferdinand de Saussure's general linguistics to challenge the structuralist doctrine associated with the Course in General Linguistics and to propose a phenomenological interpretation of Saussure's study of language.
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  3.  45
    Beata Stawarska (2003). Anonymity and Sociality: The Convergence of Psychological and Philosophical Currents in Merleau-Ponty's Ontological Theory of Intersubjectivity. Chiasmi International 5:295-309.
    In the prospectus for his later work pronounced in 1952, Merleau-Ponty announced that his move beyond the phenomenological to the ontological level of analysis is motivated by issues of sociality, notably communication with others.' I propose to interrogate this priority attributed by the author to this interpersonal bond in his reflections on corporeality in general, marking a departure from The Structure of Behavior and The Phenomenology of Perception, which privileged the starting point of consciousness and the body proper. My interest (...)
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  4.  55
    Beata Stawarska (2001). Pictorial Representation or Subjective Scenario? Sartre on Imagination. Sartre Studies International 7 (2):87-111.
    The major thesis developed in Sartre's L'imaginaire is that all imaginary acts can be subsumed under the heading of one "image family" and, therefore, that imagination as a whole can be theorized in terms of pictorial representation. Yet this theory fails to meet the objective of Sartre's study, to demonstrate that imaginary activity is not a derivative of perception but an attitude with a character and dignity of its own. The subsidiary account of imagination in terms of neutralization of belief (...)
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  5.  95
    Beata Stawarska (2005). Defining Imagination: Sartre Between Husserl and Janet. Phenomenology and the Cognitive Sciences 4 (2):133-153.
    The essay traces the double, phenomenological and psychological, background of Sartre’s theory of the imagination. Insofar as these two phenomenological and psychological currents are equally influential for Sartre’s theory of the imagination, his intellectual project is situated in an inter-disciplinary research area which combines the descriptive analyses of Edmund Husserl with the clinical reports and psychological theories of Pierre Janet. While Husserl provides the foundation for the prevailing theory of imagination as pictorial representation, Janet’s findings on obsessive behavior enrich an (...)
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  6.  57
    Beata Stawarska (2002). Memory and Subjectivity: Sartre in Dialogue with Husserl. Sartre Studies International 8 (2):94-111.
    Memory is a privileged context for inquiry into subjective life; no wonder that the way philosophers theorize memory is indicative of their conception of subjectivity as a whole. In this essay, I turn to Sartre and Husserl with the aim of unveiling how their accounts of recollection resolve the question of identity and difference within the temporality of one's life. Tracing Sartre's arguments against Husserl's, as well as Husserl's and Sartre's own presentations of recollection, I inquire into the reasons that (...)
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  7.  43
    Beata Stawarska (2006). Mutual Gaze and Social Cognition. Phenomenology and the Cognitive Sciences 5 (1):17-30.
    I examine the role of mutual gaze in social cognition. I start by discussing recent studies of joint visual attention in order to show that social cognition is operative in infancy prior to the emergence of theoretical skills required to make judgments about other people's states of mind. Such social cognition depends on the communicative potential inherent in human bodies. I proceed to examine this embodied social cognition in the context of Merleau-Ponty's views on vision. I expose some inner difficulties (...)
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  8.  40
    Beata Stawarska (2006). Introduction: Intersubjectivity and Embodiment. Phenomenology and the Cognitive Sciences 5 (1):1-3.
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  9.  79
    Beata Stawarska (2009). Merleau-Ponty and Sartre in Response to Cognitive Studies of Facial Imitation. Philosophy Compass 4 (2):312-328.
    I examine the phenomenological philosophies of Merleau-Ponty and Sartre as possible responses to contemporary studies of interpersonal relatedness in cognitive science, especially the experimental studies of infant's imitating simple facial gestures of adults. I discuss the implications and the challenges raised by the experimental studies to the dominant phenomenological accounts of intersubjectivity, but also envision how phenomenology may help to interpret the findings about infantile imitation in ways that favor the embodied perceptual connectedness between the self and the other, without (...)
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  10.  52
    Beata Stawarska (2008). 'You' and 'I', 'Here' and 'Now': Spatial and Social Situatedness in Deixis. International Journal of Philosophical Studies 16 (3):399 – 418.
    I examine the ordinary-language use of deictic terms, notably the personal, spatial and temporal markers 'I' and 'you', 'here' and 'now', in order to make manifest that their meaning is inextricably embedded within a pragmatic, perceptual and interpersonal situation. This inextricable embeddedness of deixis within the shared natural and social world suggests, I contend, an I-you connectedness at the heart of meaning and experience. The thesis of I-you connectedness extends to the larger claim about the situatedness of embodied perceivers within (...)
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  11.  16
    Beata Stawarska (2007). Persons, Pronouns, and Perspectives. In Daniel D. Hutto & Matthew Ratcliffe (eds.), Folk Psychology Re-Assessed. Kluwer/Springer Press. pp. 79--99.
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  12.  30
    Beata Stawarska (2015). Strange Life of a Sentence. Philosophy Today 59 (2):305-316.
    In this essay, I follow the lead of recent scholarship in Saussure linguistics and critically examine the Saussurean doctrine associated with the Course in General Linguistics, which later became a hallmark of structuralism. Specifically, I reconstruct the history of the concluding sentence in the Course which establishes the priority of la langue over everything deemed external to it. This line assumed the status of an oft-cited ‘famous formula’ and became a structuralist motto. The ‘famous formula’ was, however, freely inserted by (...)
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  13.  17
    Beata Stawarska (2003). Merleau-Ponty in Dialogue with the Cognitive Sciences in Light of Recent Imitation Research. Philosophy Today (5):89-99.
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  14.  18
    Beata Stawarska (2003). résumé: Anonymat et socialité. Chiasmi International 5:309-309.
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  15.  22
    Beata Stawarska (2013). Uncanny Errors, Productive Contresens. Merleau-Ponty’s Phenomenological Appropriation of Ferdinand de Saussure’s General Linguistics. Chiasmi International 15:151-165.
    Stawarska considers the ambiguities surrounding the antagonism between the phenomenological and the structuralist traditions by pointing out that the supposed foundation of structuralism, the Course in General Linguistics, was ghostwritten posthumously by two editors who projected a dogmatic doctrine onto Saussure’s lectures, while the authentic materials related to Saussure’s linguistics are teeming with phenomenological references. She then narrows the focus to Merleau-Ponty’s engagement with Saussure’s linguistics and argues that it offers an unusual, if not an uncanny, reading of the Course, (...)
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  16. Beata Stawarska (2002). Reversibility and Intersubjectivity in Merleau-Ponty's Ontology. Journal of the British Society for Phenomenology 33:155-166.
     
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  17.  35
    Beata Stawarska (2009). Dialogue at the Limit of Phenomenology. Chiasmi International 11:145-156.
    In this essay I highlight the importance of the phenomenon of living speech and the communicative dimension of experience in phenomenological research. Specifically, I critically consider the charge of phonocentrism raised by Derrida to phenomenology which appears to have discredited any attempt to approach the phenomenon of vocality for fear of falling back into a metaphysics of presence and adopting the stance of atomistic subjectivity. It may be true that classical phenomenology of consciousness privileges the first person point of view (...)
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  18.  17
    Beata Stawarska (2009). Riassunto: Dialogo al limite della fenomenologia. Chiasmi International 11:156-156.
    In questo saggio sottolineo l’importanza di recuperare il fenomeno del linguaggio corrente e di tematizzare la dimensione comunicativa dell’esperienza nella ricerca fenomenologica. Più nello specifico, intendo affrontare criticamente l’attenzione che Derrida rivolge al problema del fonocentrismo in fenomenologia, che sembra aver semplicemente screditato ogni tentativo di affrontare il fenomeno della voce per paura di privilegiare la presenza e la soggettività atomistica. Mentre potrebbe essere vero che la fenomenologia classica della coscienza privilegia la posizione della prima persona ed è colpevole di (...)
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  19.  16
    Beata Stawarska (2003). riassunto: Anonimato e socialità. Chiasmi International 5:310-310.
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  20.  37
    Beata Stawarska (2008). Feeling Good Vibrations in Dialogical Relations. Continental Philosophy Review 41 (2):217-236.
    I engage phenomenological and empirical perspectives on dialogical relations in infancy in a mutually enlightening and challenging relation. On the one hand, the empirical contributions provide evidence for the primacy of first-to-second person interrelatedness in human sociality, as opposed to the claim of primary syncretism heralded by Merleau-Ponty, and also in distinction from the ego-alter ego model routinely used in phenomenology. On the other hand, phenomenological considerations regarding the lived affective experience of dialogical relatedness enrich and render intelligible the psychological (...)
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  21.  4
    Beata Stawarska (2014). Ambiguous Future Comment on Christina Schües. In Silvia Stoller (ed.), Simone de Beauvoir's Philosophy of Age: Gender, Ethics, and Time. De Gruyter. pp. 231-234.
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  22.  3
    Beata Stawarska (2015). Derrida and Saussure on Entrainment and Contamination: Shifting the Paradigm From the Course to the Nachlass. Continental Philosophy Review 48 (3):297-312.
    In this essay I address Derrida’s influential readings of the Course in General Linguistics attributed to Ferdinand de Saussure in Of Grammatology and Glas. I complicate Derrida’s charge of phonocentrism, that is, the charge that Saussure privileges the medium of sound and/or speech as a site of unmediated signifying presence, by re-examining the relevant sections from the Course in light of the materials related to Saussure’s linguistics from the Nachlass, some of them recently discovered. I document especially the extent of (...)
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  23.  13
    Beata Stawarska (2007). Seeing Faces. Sartre and Imitation Studies. Sartre Studies International 13 (2):27-46.
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  24.  3
    Beata Stawarska (2005). Philosopher and Disspasionate Scientist. Dialogue and Universalism 15 (1-2):59-70.
    Philosophia means love of wisdom. If the way of access to wisdom is love, then the quest for wisdom does not appear as a purely cognitive enterprise but also and primarily as an affective one. Rather than reducing the one who searches for wisdom to a pure contemplative mind, it engages the entire person in the inquiry; the affective, and correlatively, sensitive and corporeal being of the self are put into play. Put simply and naïvely, one needs to be implicated (...)
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  25.  2
    Beata Stawarska (2009). Résumé : Dialogue À la Limite de la Phénoménologie. Chiasmi International 11:156-156.
    Dans ce travail, je souligne l’importance du phénomène de la parole vivante et de la dimension communicative de l’expérience dans la recherche phénoménologique. Spécifiquement, je considère de manière critique l’accusation de phonocentrisme adressée par Derrida à la phénoménologie, qui semble avoir discrédité toute tentative d’aborder le phénomène de la vocalité par peur de privilégier la présence et la subjectivité atomiste. Il est peut-être vrai que la phénoménologie classique de la conscience privilégie le point de vue de la première personne et (...)
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