Maurice Merleau-Ponty

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Merleau-Ponty, Maurice

 

Born Mar. 14, 1908, in Rochefort-sur-Mer; died May 4, 1961, in Paris. French idealist philosopher of the phenomenological school; some of MerleauPonty’s views had much in common with existentialism.

Merleau-Ponty studied philosophy at the Ecole Normale Superieure, where he worked closely with J.-P. Sartre (breaking with him in 1953) and with J. Hippolyte. He was also influenced by Gestalt psychology. In 1945, Merleau-Ponty became a professor at the University of Lyon and later at the Sorbonne (1949) and at the College de France (1952).

While working on the unpublished writings of E. Husserl, the founder of phenomenology, Merleau-Ponty arrived at a broader interpretation of intentionality as a characteristic not only of consciousness but of man’s whole relation to the world. Accordingly, he introduced the concept of preconscious (bodily) existence, which is sentient, because it is open to the world and not shut up in itself as a thing is. All of man’s being is the realization and revelation of his existence, which is accomplished by the infinite dialogue of the subject with the world. The subject and the world are the two poles of a single phenomenal field, in which the subject is always situationally bound and therefore can never be completely revealed and known.

In some of his works, Merleau-Ponty was critical of communism and attacked dialectical materialism.

WORKS

Phénoménologie de la perception. Paris, 1945.
Humanisme et terreur: Essai sur le problème communiste. Paris, 1947.
Sens et nonsens. Paris, 1948.
Les Aventures de la dialectique, 16th ed. Paris, 1955.
Signes. Paris, 1960.
Eloge de la philosophic et autres essais. Paris, 1965.
La Structure du comportement, 6th ed. Paris, 1967.
La Prose du monde. Paris, 1969.
Le Visible et /’invisible. Paris, 1971.

REFERENCES

Korolev, E. E. “Zlokliucheniia antimarksizma.” Voprosy filosofii, no. 4, 1956.
Kuznetsov, V. N. Frantsuzskaia burzhuaznaia filosofiia 20 v. Moscow, 1970. Pages 285–94.
De Waelhens, P. A. Une Philosophic de rambigui’te, 3rd ed. Paris, 1968.
Les Temps modernes, 1961, vol. 17, nos. 184–85.
Kwant, R. C. The Phenomenological Philosophy of Merleau-Ponty. Pittsburgh, 1963.
Kwant, R. C. From Phenomenology to Metaphysics. Pittsburgh, 1966.
Langan, T. Merleau-Ponty !$• Critique of Reason. New Haven-London, 1966.

A. A. PUZYREI

References in periodicals archive ?
Brender astutely writes, "Space is a tradition--or as Merleau-Ponty will later say, an institution.
Al respecto, los textos de Merleau-Ponty sobre la infancia poseen un interes particular, ya que constituyen uno de los intentos mas resueltos del autor por brindar un programa genetico de su teoria corporal de la percepcion.
In place of this, an ontological account of understanding is required, and such an account can be found in the philosophies of Alfred North Whitehead and Maurice Merleau-Ponty.
Macke dives further into the work of Merleau-Ponty in chapter 3, specifically "Eye and Mind" (1964), and asks, "What is it that 'we' see when we look into the mirror?
Por un lado, la mirada haptica atestigua el entrelace quiasmatico del sujeto con el ser por medio del lenguaje, segun los postulados de la fenomenologia de Maurice Merleau-Ponty (2).
Siempre en torno a la figura ficcional de Rubashov, Merleau-Ponty explica la forma en que, para este, las acciones requeririan ser evaluadas desde el punto de vista de sus resultados y no de sus intenciones: "Honor, deshonor, sinceridad, mentira, estas palabras no tienen sentido para el hombre de la historia.
Fanon's deployment of the notion of the body schema follows thinkers such as Maurice Merleau-Ponty (2012) and Paul Schilder (1950) in theorizing perception as a process of mutual envelopment of inner and outer space, whereby sensations and movements reciprocally express each other, producing a felt sense of inner (bodily) space as a relation to particular situations.
Despues de proveer una breve explicacion acerca de por que el cuerpo es una cuestion importante en la investigacion educativa, este articulo explora mas detenidamente una escuela de pensamiento que se remonta al trabajo de Merleau-Ponty, la misma que ha monopolizado la forma en la cual nos inclinamos a pensar la relacion entre corporalidad y educacion.
Poucos pesquisadores (Csordas, 1990, 1993, 2008; Felder & Robbins, 2011; Moreira & Sloan, 2002; Moreira, 2009; Sam & Moreira, 2012) propuseram-se a discutir a psicopatologia cultural sob a perspectiva da fenomenologia de Merleau-Ponty (1945/2000, 1948/1996, 1955/2006, 1961/2004, 1964/2007, 2001/2010, 1969/2010).
Anker's contention is that the problem of language and the problem of the body are linked and both can be addressed, and human rights themselves thus reimagined, through the phenomenology of Maurice Merleau-Ponty.
But insofar as they focus on the (objectionable) political sympathies and impact of writers, whether literary authors like Sade and Montherlant or fellow philosophers like Merleau-Ponty, they also form a tacit literary ethics comparable to Sartre's "What is Literature?
The lens is discussed historically in the introduction suggesting the key phenomenologist theorists he utilizes: Gilles Deleuze, Friedrich Nietzsche, and Maurice Merleau-Ponty (6).