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Marcus Sacrini
University of São Paulo
  1.  44
    Merleau-Ponty’s Transcendental Project.Marcus Sacrini - 2011 - Meta 3 (2):311-334.
    In this paper, I argue that Merleau-Ponty reformulates traditional transcendental philosophy in the sense of showing that the a priori conditions of experience cannot be separated from the concrete experiences. In the first section, I revisit Kant and Husserl, to show how these authors delimit the transcendental conditions as a formal domain independent from any concrete experience. Then I reconstruct the argumentative move through which Merleau-Ponty rejects this formal delimitation of the transcendental sphere and reintroduces it as inseparable from empirical (...)
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  2.  7
    Categorial Intuition and Passive Synthesis in Husserl’s Phenomenology.Marcus Sacrini - 2016 - HORIZON. Studies in Phenomenology 5 (2):248-270.
  3.  4
    Sobre o Estudo da Filosofia Indiana.Marcus Sacrini - 2014 - Discurso 43:229-252.
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  4.  33
    The Making of Phenomenology as an Autonomous Discipline.Marcus Sacrini - 2013 - PhaenEx 8 (1):208-232.
    The present article analyses the transformation of the first version of phenomenology, introduced by Husserl in the Prolegomena to Pure Logic (1900), into the transcendental phenomenology as outlined in Introduction to Logic and Theory of Knowledge (1906-7). First, it is argued that phenomenology was initially conceived as a discipline that should clarify the legitimacy of the objective constructions of pure logic by relating them to the corresponding subjective acts of thought. Then, it is shown that Husserl acknowledges that this first (...)
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  5.  11
    L'ontologie de Merleau-Ponty comme métaphysique Une analyse critique de la question.Marcus Sacrini - 2010 - Revue Philosophique De Louvain 108 (3):499-526.
    Dans ce texte, je reprends l’évaluation de Michel Haar selon laquelle le projet ontologique de Merleau-Ponty aboutirait à une métaphysique. Afin de rendre cette évaluation plus sévère, je propose un autre critère, d’inspiration kantienne, selon lequel un tel projet pourrait également être classifié de métaphysique. Ensuite, j’expose les stratégies philosophiques de Merleau-Ponty qui permettent de juger d’après ces deux critères que l’auteur ne construit pas une métaphysique, mais une ontologie indirecte, laquelle, une fois bien comprise, se laisse déjà remarquer au (...)
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  6.  13
    Merleau-Ponty’s Responses to Skepticism: A Critical Appraisal.Marcus Sacrini - 2013 - International Journal of Philosophical Studies 21 (5):1-22.
    In this article, I reconstruct and evaluate Merleau-Ponty’s main responses to philosophical skepticism in the relevant parts of his work. To begin with, I introduce the skeptical argument that Merleau-Ponty most often tried to refute, namely, the dream argument. Secondly, I show how Merleau-Ponty, in his initial works, excludes the skeptical problem by appealing to a general contact with the world guaranteed by perception. Finally, I analyze how in his last texts Merleau-Ponty considers at least some uses of the skeptical (...)
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  7.  12
    O projeto fenomenológico de fundação das ciências.Marcus Sacrini - 2009 - Scientiae Studia 7 (4):577-593.
    m primeiro lugar, este artigo esclarece que o sentido de fundação das ciências proposto por Husserl não deve ser confundido com algum tipo de fundacionismo epistêmico (seção 1). Em seguida, expõe o primeiro modelo de fundação do conhecimento defendido por Husserl, em Filosofia da aritmética, e as principais críticas recebidas (seções 2-3). Por fim, acompanha a elaboração de um segundo modelo, apresentado em Prolegômenos à lógica pura (seções 4-7).
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  8.  9
    Da fenomenologia à etnometodologia Entrevista com Kenneth Liberman.Marcus Sacrini - 2009 - Scientiae Studia 7 (4):669-679.
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  9.  7
    Sartre entre reflexão fenomenológica E reflexão pura.Marcus Sacrini - 2012 - Philósophos - Revista de Filosofia 17 (1):109-125.
    It is known that Sartre, although having considered himself as a phenomenologist for some years, criticizes explicitly some positions held by Husserl, such as those related to the pure ego. I would like to point in this ar-ticle to a less noted although more basic divergence (included in The tran-scendence of the ego) between these authors, namely, the divergence related to the interpretation of the evidence criterion that should guide reflection. I in-tend to show that by assuming a much stronger (...)
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  10.  9
    A Reelaboração Do Transcendental Em Merleau-Ponty.Marcus Sacrini - 2012 - Doispontos 9 (1).
    In this paper, I argue that Merleau-Ponty reformulates traditional transcendental philosophy in the sense of showing that the a priori conditions of experience cannot be separated from the concrete experiences of the embodiedsubject. In the first section, I revisit Kant and Husserl, to analyze how these authors delimit the transcendental conditions as a formal domain independent from any concrete experience. Then I reconstruct the argumentative move through which Merleau-Ponty rejects this formal delimitation of the transcendental sphere and reintroduces it as (...)
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  11.  6
    Mundo da vida e racionalidade científica.Marcus Sacrini - 2014 - Scientiae Studia 12 (4):697-710.
    Este artigo explora alguns aspectos da noção de "mundo da vida" apresentada por Edmund Husserl, de modo a contribuir com o desenvolvimento do modelo da interação entre ciência e valores proposto por Hugh Lacey. Em particular, almeja-se mostrar a fundação das estratégias descontextualizadoras de pesquisa científica nas experiências concretas, compostas de diversos níveis de operações intencionais.
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  12. A Reelaboração Do Transcendental Em Merleau-ponty.Marcus Sacrini - 2012 - Dois Pontos 9 (1).
    Neste artigo, defendo que Merleau-Ponty reformula a filosofia transcendental de matiz kantiano no sentido de mostrar que as condições a priori da experiência não podem ser separadas das vivências concretas do sujeito encarnado. Na primeira seção, eu retorno a Kant e Husserl para analisar como esses autores delimitam as condições transcendentais como um domínio formal independente de qualquer experiência concreta. Em seguida, reconstruo o movimento argumentativo pelo qual Merleau-Ponty rejeita essa delimitação formal da esfera transcendental e reapresenta essa última como (...)
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