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Merleau-Ponty demonstrates a corporeity of consciousness as much as an intentionality of the body, and so stands in contrast with the dualist ontology of mind and body in Descartes, a philosopher to whom Merleau-Ponty continually returned, despite the important differences that separate them.
In his 1988 Sterling Award Essay, Thomas Csordas identified two key theorists through which to frame the anthropological paradigm of embodiment: Maurice Merleau-Ponty and Pierre Bourdieu. [4] Merleau-Ponty developed the phenomenological foundations for perception-based embodiment, while Bourdieu's Practice Theory provided the framework for a ...
In Section II, Young explains three modalities of feminine mobility that prevent a woman from engaging in the world to her body's full capacity. She cites Merleau-Ponty, Sartre, and previous "intellectual thinkers," who argued that a person could transcend societal boundaries by consciousness alone. Young contests this idea, observing that the ...
Merleau-Ponty's account of the body helps him undermine what had been a long-standing conception of consciousness, which hinges on the distinction between the for-itself (subject) and in-itself (object), which plays a central role in the philosophy of Jean-Paul Sartre, whose Being and Nothingness was released in 1943. The body stands between ...
O’Neill’s main study upon completing his PhD was French phenomenological philosopher Maurice Merleau-Ponty. [8] Publishing several translations of his texts, [9] O'Neill extended Merleau-Ponty’s ideas on the body and Marxist philosophy and politics into a sociology of the body and a critical theory of the body politic.
Maurice Merleau-Ponty (1945) placed the body in the centre of human existence, as a way of experiencing the world, challenging the traditional body-mind dualism of René Descartes. Gaston Bachelard (1938) approached bodily existence via a phenomenology of the elements and of space, starting by "psychoanalysis of fire".
He arrives at the formulation "I have a body and am my body" ("corp que j` ai et corps que je suis") as does Maurice Merleau-Ponty in his "Phenomenology of Perception": "One's own body is in the world the way that a heart is in an organism: The body is what keeps the entire visible spectacle alive; it innerly nourishes and fills one with life ...
Edmund Husserl "set the phenomenological agenda" for even those who did not strictly adhere to his teachings, such as Martin Heidegger, Jean-Paul Sartre, and Maurice Merleau-Ponty, to name just the foremost. [32] [33] Each thinker has "different conceptions of phenomenology, different methods, and different results." [34]