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Maurice Jean Jacques Merleau-Ponty [2] (/ ˈ m ɜːr l oʊ ˈ p ɒ n t i /; French: [moʁis mɛʁlo pɔ̃ti]; 14 March 1908 – 3 May 1961) was a French phenomenological philosopher, strongly influenced by Edmund Husserl and Martin Heidegger.
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.
Chiasmi International: Trilingual Studies Concerning the Thought of Merleau-Ponty is a peer-reviewed academic journal that publishes articles, reviews, and discussions in Italian, French, and English on the thought of the French philosopher Maurice Merleau-Ponty.
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]
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 ...
Maurice Merleau-Ponty popularized the term Western Marxism with his book Adventures of the Dialectic in 1955. [8] Merleau-Ponty delineated a body of Marxist thought starting with György Lukács that differs from both the Soviet interpretation of Marxism and the earlier Marxism of the Second International. [9]
Les Temps Modernes (lit. ' Modern Times ') was a French journal, founded by Simone de Beauvoir, Jean-Paul Sartre, and Maurice Merleau-Ponty.Its first issue was published in October 1945.
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 ...