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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.
The philosopher A. J. Ayer criticized Merleau-Ponty's arguments against the sense datum theory of perception, finding them inconclusive. He considered Merleau-Ponty's inclusion of a chapter on sexuality surprising, suggesting that Merleau-Ponty included it to give him an opportunity to revisit the Hegelian dialectic of the master and the slave.
Body schema is an organism's internal model of its own body, including the position of its limbs. The neurologist Sir Henry Head originally defined it as a postural model of the body that actively organizes and modifies 'the impressions produced by incoming sensory impulses in such a way that the final sensation of body position, or of locality, rises into consciousness charged with a relation ...
Merleau-Ponty reinterprets concepts like intentionality, the phenomenological reduction, and the eidetic method to capture our inherence in the perceived world, that is, our embodied coexistence with things through a kind of reciprocal exchange.
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 ...
Merleau-Ponty, inspired by Heidegger's notion of ‘being-in-the world’ from “Being and Time”, [14] sought to situate the experience of ‘being-in-the-world’ as the root of human perception and the source of objectivity. According to Merleau-Ponty, there are no objects prior to human perception of them.
Embodied cognition represents a diverse group of theories which investigate how cognition is shaped by the bodily state and capacities of the organism. These embodied factors include the motor system, the perceptual system, bodily interactions with the environment (situatedness), and the assumptions about the world that shape the functional structure of the brain and body of the organism.
Kleinberg-Levin’s lifetime project in philosophy, which he has called “The Body of Ontological Understanding,” draws on a hermeneutical phenomenology (especially the work of Heidegger, Merleau-Ponty) in order to illuminate, in the light of critical social theory (especially the thought of Benjamin, Adorno, Habermas), the stages in a process of self-development embodying in the maturity ...