Syftet med detta arbete är att bidra med kunskap om hur förskollärare ser på lek och dess betydelse för barns motoriska utveckling. De har fått dela med sig av sina tankar om hur lek och motorisk utveckling har för relation och vad förskollärare anser är deras roll vad gäller lek och motorisk utveckling. Detta har möjliggjorts genom att använda sig av det fenomenologiska perspektivet där människan erfar världen genom kropp och sinne. Tidigare forskning visar att det finns ett tydligt samband mellan lek och motorisk utveckling. Arbetet bygger på kvalitativa semistrukturerade intervjuer med fyra förskollärare. Resultatet visar att förskollärarna anser att det finns ett tydligt samband vad gäller lek och motorisk utveckling. I resultatet framkom det även att pedagogerna i förskolan har en viktig roll i arbetet med lek och motorisk utveckling. Att vara närvarande pedagog förutsätter att fler är med och deltar och att det blir en jämnare nivå på leken. / The purpose of this work was to provide knowledge about how preschool teachers look at play and its importance for children´s motor development. They have shared their thoughts about how play and motor development are related and what preschoolers consider is their role in play and motor development. This has been made possible by using the phenomenological perspectives where man experiences the world through body and mind. Previous research shows that there is clear connection between play and motor development. The survey is based on qualitative interviews, semistructured interviews on four preschools teachers. The result shows that preschool teachers believe there is a clear connection in play and motor development. In the result, it was also found that the preschool teachers play and important role in the play and motor development. Being a present teacher assumes that more people participate and participate, and that there is more even level of play.

Phénoménologie de l'espace politique est une étude à la fois généalogique et phénoménologique d'un sujet auquel la philosophie ne se confronte que rarement, à savoir l'espace politique. Les principaux acteurs en sont Maurice Merleau-Ponty et Jan Patočka. Il s'agit donc d'une thèse de philosophie contemporaine, pour ce qui concerne les auteurs étudiés, tandis que l'objet de notre recherche est politique - comme en témoigne le fait que même l'expression «espace politique» n'est pas utilisée dans le domaine philosophique. Puisque notre objectif est de conduire une recherche à la fois politique et phénoménologique sur l'espace politique, il sera essentiel de l'aborder simultanément de ces deux points de vue. Il s'agira en effet de tracer une généalogie de l'espace politique, précédée par une étude phénoménologique du concept d'espace et de celle de mouvement. Nous en tirerons l'idée centrale de la partie plus proprement politique, à savoir l'opposition, dans la pensée politique moderne, entre apparition et représentation, ou en d'autres termes, entre immédiateté et médiation, que l'on peut trouver respectivement chez Machiavel et Hobbes et chez les auteurs qui, au XXe siècle, ont étudié leurs œuvres, notamment Maurice Merleau-Ponty, Jan Patočka et Carl Schmitt. C'est à partir de ces concepts d'apparition et de représentation, et de leur opposition, que nous allons développer une analyse à la fois phénoménologique et politologique de l'espace politique. / Phenomenology of Political Space is an attempt to provide both a genealogical and a phenomenological account of a subject that philosophy rarely confronts, namely political space. Our analysis thus encompasses all the dimensions of political space - political, historical, geographical, and juridical - without dismissing any of them. It aims at showing the intrinsic connection between phenomenology and modern and contemporary political thought. It does so by identifying the two opposing models of political space, respectively shaped by Machiavelli and Hobbes, which we claim correspond to two opposing systems of visibility: a logic of appearance versus a logic of representation. It then moves to the contemporary phenomenological approach and gives both a phenomenology of movement and a phenomenology of political space. The central idea is the opposition, in modern and contemporary political thought, between appearance and representation, or in other words, between immediacy and mediation, as the terms are used respectively by Machiavelli and Hobbes, as well as by other authors who, in the twentieth century, studied their works (Maurice Merleau-Ponty, Jan Patočka, Carl Schmitt). Our current research focuses on both their conceptions of movement, desire and fear; and on their interpretation of political space.

Communication between the youngest preschool children is the focus of this essay, primarily on how the children communicate with each other, what they are communicating about and what meaning the communication holds for the children. The aim is to describe and understand communication that takes place in the regional life-world of the preschool between the youngest children in a Swedish preschool. Video recordings of six preschool children between the ages of 14 and 24 months were made both inside and outside the preschool, at times when the children were able to choose for themselves who to communicate with, in which room to be in and which toy to play with. The focus during the video recordings was naturally occurring situations where these six children communicated with each other. 51 relevant situations were selected for more thorough investigation. These specific situations were chosen because the children’s bodies were directed towards each other and the children were communicating in an intercorporeal way with each other. In order to describe and understand communication between lived bodies in the regional world of the preschool, a phenomenological study was carried out. In order to deepen the understandings of the empirical data theoretical concepts like life-world, the lived body, the concept of horizons and intercorporeality were used. The findings indicate five different aspects of what type of meaning communication holds, divided into five themes. These themes are represented by communication as: creation of a shared phenomenon, acknowledging someone, coordination of access to play, coordination of access to place or object, and sharing an already experienced event with someone who was not present. The findings of the study show the children’s usage of an advanced coordination between the lived bodies of the children, the lived space, the lived time, and the lived relationships. Together the children create, coordinate, and maintain a creation of meaning in which the children structure their participation in the life-world. / Uppsatsen handlar om kommunikation mellan de yngsta förskolebarnen ur ett fenomenologiskt perspektiv. Mer specifikt handlar uppsatsen om hur barnen gör när de kommunicerar med varandra, om vad de kommunicerar och vilket meningsskapande som manifesteras i kommunikationen. Genom en rad olika empiriska exempel synliggörs barnens kommunikation där kroppen och rörelsen är central. Resultatet visar på de yngsta förskolebarnens kommunikation som ett skapande av en gemensam handling, som ett uppmärksammande av någon annan, som ett samordnande av tillträde till lek, som ett samordnande av tillträde till plats och/eller föremål och som ett delande av någon annans erfarenhet. Detta åstadkommer barnen genom att upprepa varandras gester och koordinera sina handlingar. Resultatet visar att barnen är sensitiva inför varandra och anpassar sin kommunikation utifrån en rad olika förutsättningar. Uppsatsen riktar sig till förskollärare, forskare och andra som är intresserade av de yngsta förskolebarnens kommunikation. Uppsatsen har finansierats inom ramen för Nationella forskarskolan för förskollärare: Barndom, lärande och ämnesdidaktik (FöFoBa), diarienummer 729-2010-200.

I denna essä undersöker jag blickarnas betydelse i förskolan i relation till de yngsta barnen. För att få en kontrast som förtydligar och tillför mer komplexitet får mitt umgänge med hästar och ridning vara med. I min undersökning av blickarna utgår jag från en glidande skala mellan en varm mjuk blick och en kall hård blick. En klok erfaren pedagog vet vilken blick som passar när och kan snabbt läsa av olika situationer. Metoden för undersökandet blir egna erfarenheter, reflektioner över deltagande observationer där också barns teckningar blir ett medel för att få fatt på deras blickar på pedagogerna samt essäskrivandet. Essäskrivandet blir en undersökande metod som låter de egna reflektionerna, de deltagande observationerna och teorin bilda en väv av reflektioner och skapar nya tankar.  Det finns inte mycket forskning om blickens betydelse i förskolan, mer om hur vi använder blicken i olika sammanhang, både barn och pedagoger. Det finns studier om hur barn med funktionsnedsättningar som berör ögonkontakt agerar och om hur man använder blicken i olika situationer. Inom den praktiska kunskapens teori finns det forskning om blickar inom sjukvården som kan kallas kliniska men där de kombinerar faktakunskap med erfarenhet för att fatta kloka beslut. De teoretiska perspektiv som jag använder i min analys är filosofen Hannah Arendt och då främst hennes tankar om politiskt handlande och hur vi binds samman av en väv av relationer samt filosofen Maurice Merleau-Ponty och hans tankar om att jaget/subjektet och kroppen inte kan skiljas åt, vi är en kropp och vi har en kropp. Att kategorisera blickar är svårt och redan idén om den mjuka och den kalla blicken färgar tankarna. Med utgångspunkt i mitt material har jag valt ut några olika typer av blickar som man kan resonera runt, som också blir olika beroende på vilken som tar initiativet, barnet eller pedagogen. Jag låter blickarna speglas i omständigheter och mina valda filosofiska perspektiv samt mina erfarenheter med barnen men ibland också med hästar.  Blickar har betydelse både som de är direkt öga mot öga och som metaforer för ett sätt att förhålla sig till världen. Den här essän hoppas att kunna lyfta betydelsen av att diskutera hur vi använder våra blickar. / In this essay I examine the importance of the eyes in preschool in relation to the youngest children. To get a contrast that clarifies and adds more complexity, my interaction with horses and riding is included. In my examination of the gazes, I start from a sliding scale between a warm soft gaze and a cold hard gaze. A wise, experienced educator knows which gaze is suitable when and can quickly read different situations. The method of investigation becomes own experiences, reflections on participatory observations where children's drawings also become a means of catching their eyes on the educators and essay writing. Essay writing becomes an investigative method that allows one's own reflections, participatory observations and theory to form a web of reflections and create new thoughts. There is not much research on the importance of the gaze in preschool, more on how we use the gaze in different contexts, both children and educators. There are studies on how children with disabilities that concern eye contact act and on how to use the gaze in different situations. Within the theory of practical knowledge, there is research on gazes in healthcare that can be called clinical but where they combine factual knowledge with experience to make wise decisions. The theoretical perspectives that I use in my analysis are the philosopher Hannah Arendt and then mainly her thoughts on political action and how we are bound together by a web of relationships and the philosopher Maurice Merleau-Ponty and his thoughts that the self/subject and the body cannot be separated, we are a body, and we have a body. Categorizing glances is difficult and the very idea of the soft and the cold gaze colors the thoughts. Based on my material, I have selected a few different types of glances that you can reason around, which also become different depending on who takes the initiative, the child, or the educator. I let my eyes be reflected in circumstances and my chosen philosophical perspectives as well as my experiences with the children but sometimes also with horses. Glances are important both as they are directly face to face and as metaphors for a way of relating to the world. This essay hopes to highlight the importance of discussing how we use our gazes.

This thesis offers an analysis of Maurice Merleau-Ponty’s phenomenology of the body in the light of feminist philosophy. It reconstructs this philosopher’s account of corporeity, before showing its main weaknesses: that of obscuring the gendered dimension of the body, in particular in its sexual aspect. Thus, I point out the blind spots of a phenomenology of the body widely criticized for its phallocentrism. However, by focusing largely on the Phenomenology of perception, feminist phenomenology obscures an ontology of the flesh which is nevertheless rich for thinking the body in its gendered and sexual dimensions. By then focusing on a critical and feminist reformulation of a phenomenology of the erotic, this dissertation offers to analyze the later reformulations of the concept of corporeality in that of flesh in order to respond to certain issues localized in the Phenomenology of Perception, notably that of the very possibility of a thought of sexual difference. Finally, I apply the revised concepts of body and intentionality in a contemporary debate in feminist philosophy of sexuality: I propose a redefinition of the concept of sexual consent from a phenomenological perspective drawing from Merleau-Ponty, in order to show the emancipatory potential of thinking sexuality and the erotic in phenomenological, critical, and feminist terms. / Ce mémoire propose une analyse de la phénoménologie du corps de Maurice Merleau-Ponty à l’aune de la philosophie féministe. Il reconstitue la pensée de ce philosophe sur le concept de corporéité, avant de montrer ses faiblesses notoires : celles d’occulter la dimension genrée des corps, en particulier dans la sexualité. Ainsi, ce mémoire relève les angles morts d’une phénoménologie du corps largement critiquée pour son phallocentrisme. Or, en se concentrant sur la Phénoménologie de la perception, la phénoménologie féministe oublie l'ontologie de la chair pourtant riche pour penser le corps dans sa dimension genrée et sexuelle. En s’intéressant à une reformulation critique et féministe d’une phénoménologie de l’érotique, ce mémoire propose en somme d’analyser les reformulations tardives du concept de corporéité dans celui de chair pour répondre à certains problèmes inhérents à la Phénoménologie de la perception, notamment celui de la possibilité même d’une pensée de la différence sexuelle. Finalement, ces concepts de corps et d’intentionnalité sont appliqués à un débat actuel en philosophie féministe et en philosophie de la sexualité sur les limites du concept de consentement sexuel. Dans une perspective phénoménologique de tradition merleau-pontienne, ce mémoire a pour but de montrer le potentiel émancipateur issu d'une pensée de la sexualité et de l’érotique en des termes critiques et féministes.

相對於意識傳統為了滿足知識全知的條件，將身體的隱而未顯視為有缺陷的模糊，現象學重回日常生活世界裡的原初知覺經驗領域，身體作為缺席的模糊不再是認知的障礙，反倒作為潛在的背景是認知得以成立的必要條件。梅洛龐蒂強調完全還原的不可能，將理論重新寓居於身體，身體與世界交錯糾結無法分別，無法外於身體一語道破，只能夠不斷的描述身體與世界的關聯，使得不斷說明成為模糊效能的延續以堆疊出逸離的身體。 為了追求身體最大程度的逸離，本文還必須繼續借道拉崗精神分析，潛意識作為超出主體言說意圖，指向不可見、自我與他人外的他者，連串的取代系列圍繞在缺席旁作離心的循環。於是拉崗認定部分的身體作為象徵的身體才能發揮效能，始終處於異化的過程，但是並不是迷惑在身體的諸種表象中，或者以斷裂確保真實的身體，而是對身體的想像成為身體的不斷延續，身體的諸種表象就是身體的實質存在，使得回歸身體也是逸離身體。 / On contrary to the western philosophical tradition , to set consciousness as priority, builds transparent knowledge. It regard the ambiguity character of body as fault. Phenomenology summons us to go back to primary field of lifeworld. Body is no more the barrier of cognition, instead body become the potential background as necessary condition of cognition. Merleau-Ponty stresses the impossibility of complete reduction. The consciousness inhabit in body in motion. Body is interwined with world and hard to divide. We can’t explore body as objective observer as if we were outside the world. What we can do is to descript the relationship between body and world. Make the descriptions to become the parts of invisible body. In order to catch the character of body’s exceed, we need to have aid of Lacan’s psychoanalysis. Lacan develop that unconsciousness is like the structure of language. It designates the subjectivity speaks beyond what he intend. People desire the lost Other outside the self and other as the third term, instead people used to series of substitutes around the absence as decentered circulation. Lacan identify people is in process of alienation, even in the initial stage. The real body which is fragmented could have effects as symbol. It’s not what people confused with imaginary images, but what people imagine is to continune body. The different body images is body’s substantial existence.

In the early 20thcentury, a “crisis of ocularcentrism” arose in philosophy, replacing the Cartesian epistemological notion of a disembodied mind inspecting the object-world from the outside with an ontological and phenomenological approach to vision and being, embedding humans corporeally in a world exceeding their perceptual horizon (Jay 94). In response, modernist artists abandoned realist and naturalist techniques, rejecting mimetic representation, and experimented with new artistic forms, trying to account for the new complexity of life.  In this context, Virginia Woolf wrote her novel The Waves (1931), “an abstract mystical eyeless book” (DIII 203). Despite countless studies on The Waves and vision, its “eyelessness” has never been thoroughly examined before. Since Woolf considered vision and being to be inherently embodied and communal and longed for capturing moments of being, this thesis proposes to unlock Woolf’s eyeless writing in The Waves through Maurice Merleau-Ponty’s late corporeal phenomenology. Alongside his concepts of the flesh and chiasm, this thesis claims that eyeless writing is Woolf’s method to go beyond vision in order to reveal the inherent corporeal interconnectedness of all beings in a hidden, visually imperceptible pattern—the eyeless flesh of the world—by creating a narrative that is eyeless in several ways. It is at once eye- and I-less due to lacking a single focalising point and denoting an anonymous visibility enveloping all beings. Rather than being structured by a narrative eye/I, it is governed by the characters’ bodies and their chiasmatic relations with the world. On this basis, emphasising the carnal adherence of all human and non-human beings, their eyeless kinship thus comes to light, creating a nonanthropocentric conception of Being-in-and-of-the-world. In this sense, The Waves uncovers that since the Wesen (essence) of Being lies in the common, visually imperceptible flesh, it can only be reached eyelessly, via the body.

Meaning or sense [sens] is traditionally thought to be bestowed by a subject, or found ready-made within the world. Against these views Merleau-Ponty develops an account of the genesis of sense in which it arises from the mutually formative relation between an intentionally directed body and the perceptual levels of the world. In this thesis I explore the implications of Merleau-Ponty's theory of sense for the work of art, arguing ultimately that artistic sense arises from a reversible relation between artist and world, intention and process, historical works and artistic goals, viewer and work. This account deepens through an analysis of the ontology of the Flesh through which we find that sense, as the intentional being of the body and the world, is what constitutes subject and object in the first place. Through a folding back on itself, being senses itself and gives rise to a generative difference through which new sense can emerge in perception, expression and aesthetic experience. / Social Sciences and Humanities Research Council of Canada (SSHRC) - Joseph-Armand Bombardier CGS Master’s, Ontario Graduate Fellowship (OGF)

Yorgancioglu, Derya M. Arch, Department of Architecture Supervisor: Asst. Prof. Dr. C&acirc / n&acirc / Bilsel September 2004, 133 pages In this thesis it is aimed to develop a particular reading of Steven Holl&rsquo / s approach to architecture. It is claimed that in Holl&rsquo / s architecture there is a philosophical depth that embraces both his thinking on and making of architecture. This thesis suggests that, the phenomenology of Maurice Merleau-Ponty, the French philosopher (1908-1961) is Steven Holl&rsquo / s main reference in achieving a philosophical depth in architecture. The thesis research focuses on understanding Holl&rsquo / s approach to architecture and its relation to Merleau-Ponty&rsquo / s phenomenological philosophy. In the second part of the thesis, in aiming to unfold how the design process develops the study focused on the intellectual framework in Holl&rsquo / s architecture. Specific concepts that Holl dwells upon are examined in relation to their philosophical references. This section also comprises a focus on the architect as the subject of architectural practice. In the third part, the phenomenological framework in the way Holl makes architecture is studied by examining how he relates building with site and situation / body to architectural space / body and architecture to time. This examination concludes with an inquiry in the haptic sensibility of the architect into articulating spaces and forms. Lastly, the forth part involves a study on Holl&rsquo / s particular projects, through which it is aimed to examine the architectural embodiment of his phenomenological approach. The thesis research in Steven Holl&rsquo / s architectural approach, which is held through his thinking on and making of architecture, opens up a field of study about the practice of an architect and the philosophical engagement of architecture.

Con el otro hay una doble implicación, la de cómplice y de rival, que abre en la conciencia el poder de elegir. El desencaje que sufre la conciencia ante la irrupción de otra conciencia, la faculta para poder elegir libremente, donde, mi satisfacción depende de la suya y la suya de la mía. Por consiguiente, libertad y responsabilidad son concomitantes. En ocasión del trabajo realizado por Merleau-Ponty sobre "El Ser y la Nada" de J.P Sartre, este tema será tratado en profundidad. Nos debatiremos entre una actividad y una pasividad que precisan del otro para armonizarse entre ellas en relación con él. Sartre, visto por Merleau-Ponty, define un ek-stasis entre yo y el "ser" que los hace inseparables, indisolubles, lo cual no obstante, imposibilita tener acceso a la conciencia del otro. Cada conciencia, por su situación, se ek-stasía en el "ser" común que las alberga. Son conciencias estancadas. Merleau-Ponty trata de superar esta teoría abogando por un cofuncionamiento entre conciencias basado en un horizonte prerreflexivo de "ser" que sostiene subrepticiamente cualquier teoría elaborada, incluida la antedicha. Nosotros replanteamos la tesis sartriana, tomando como extremos de este abrazo inextricable, el de la actividad solipsista del "Moi", y tal vez sea esta la novedad, el de un sentir del "ser" del que se origina pasivamente en la comunidad anónima. Si el saber empírico, que se sigue de las impresiones directamente recibidas sobre hechos que concurren, basa su objetividad en la coincidencia con otros, el saber intelectual, originado en el innatismo de su modo de instituir, basa su convicción en la descalificación de los otros. Sin embargo, mientras el saber empírico necesita de un "alguien mío" que lo abandere, el saber intelectual necesita de un "sentir anónimo" en el que "ser en el mundo". Los polos del binomio se necesitan procesualmente para poder acotar un campo de conocimiento. El otro y por extensión todos los otros, están religados a mí, como yo y cada uno de ellos a una red intersubjetiva que nos desborda. Estas interrelaciones de signo contrario dejan en la conciencia un poder para enjuiciar, directamente vinculado con nuestra convivencia o nuestro co-funcionamiento con los otros. No puede obviarse en ningún caso la presencia del otro en la interrogación sobre la pregunta del conocer. El estudio proseguirá analizando el lenguaje como la estructura de signos que satisface esta interrelación entre el pensar solipsista y el sentir "real" de la masa ciega. O como el saber que se erige desde la constitución significativa de unas relaciones causales, que satisfacen tal dialéctica entre el individuo y la sociedad. Nosotros pensamos que si bien un recorrido se dirige desde un sentir anónimo sedimentado por la coincidencia común en un pasado hacia la soledad de un yo que se aposta en un instante futuro último, hay otro recorrido contrapuesto que emerge del yo en la intimidad de su futuro para unirse al sentir anónimo que deja un pasado compartido. Son el anverso y el reverso de una sola relación. Para nosotros la intersubjetividad se teje en la mediación de estos dos aspectos temporales: el yo que precisa salir fuera de sus redes y el sentir anónimo que precisa de un actor en el que recalar, y tienen su resolución en una teoría sobre el tiempo que culmina en el reconocimiento del otro como verdaderamente otro. Para nosotros el cofuncionamiento es una compenetración entre cuerpos que solamente cuenta con el momento presente en el que se recogen estos dos frentes extemporáneos de sentido contrario.PALABRAS CLAVE: Fenomenología, Dialéctica, Otredad, Ecuanimidad, Significación, Tiempo / The examination of conscience concludes in a co-functioning between consciousness impossible to think without a intercorporealty, which in turn will require to be effective communication between bodies mediated by a language, and this is essentially the view we advocate, in short , co-functioning, communication and intercorporealty are inextricably linked. Where the culmination of this relationship ends in a recognition of others as genuinely others.