I Logische Untersuchungen formulerade Edmund Husserl sin fenomenologi – ”en filosofi som sträng vetenskap”. Fenomenologin med dess metod, epochén, skall utövas under parollen ”Till sakerna själva!” Genom att ifrågasätta invanda tankesätt skall vi sätta världen inom parentes och därigenom nå objektiv kunskap. Denna uppsats behandlar intersubjektivitetsproblemet hos fenomenologin. Genom en studie av Husserls Cartesianische Meditationen, Martin Heideggers Sein und Zeit och Maurice Merleau-Pontys Phénoménologie de la perception närmar jag mig frågan om ”De andra hos Merleau-Ponty”. Hur kan vi förstå den andre och annanheten när fenomenologins epoché är en metodisk solipsism som berövar subjektet dess värld? Merleau-Ponty gör oförnuftet, tvetydigheten och slumpen till tema för sitt tänkande. Genom perceptionen varseblir vi världen och subjektet är (i) sin värld genom den levda kroppen. Det finns inget ”inre” utan det är genom världen, och vår verksamhet däri, som vi känner oss själva. Merleau-Pontys subjekt är ”vikt åt världen”. / In Logische Untersuchungen Edmund Husserl defined his phenomenology as a science for finding objectivity. The method of phenomenology, the phenomenological reduction, would provide knowledge on indubitable grounds by going back “to the things themselves”. We must put the world aside if we want to find objective knowledge. This essay is a reading of Edmund Husserls Cartesianische Meditationen, Martin Heideggers Sein und Zeit and Maurice Merleau-Pontys Phénoménologie de la perception, and their theories of the others. How can we understand other in our mind when phenomenology in the course of its methodological solipsism, thought the phenomenological reduction, would seem to deprive the subject from the world? Merleau-Ponty makes ambiguity and accidental existence a theme for his philosophy. Through perception we apprehend the world, as lived through with our bodies. There is no “inner man”. With some else’s words: ”Your abode is your act itself. Your act is you.”

Depuis son introduction par Descartes, le Cogito a inauguré une philosophie du sujet. Et son libellé, contractant la formule « je pense, je suis, » lie la pensée à l'existence, assurant celle-là d'avoir la possibilité de la révéler. C'est contre cet intellectualisme que Merleau-Ponty s'inscrit en faux, reconnaissant plutôt le primat de la perception. Son oeuvre témoigne de sa puissance révélatrice comme expérience originaire et fondatrice, en articulant les conséquences philosophiques de la Gestalttheorie. Ses écrits font apparaître un Cogito transformé, donc différent, puisqu'il se présente comme une ouverture sur un champ perceptif, une subjectivité sans sujet, dépendante du langage: une parole parlée. On aura reconnu que l'intérêt de ce travail porte sur le Cogito. Notre but est de cerner les objections, les critiques en somme que Merleau-Ponty lève le concernant. Notre hypothèse de départ était que le Cogito pût disparaître, parce qu'il appartient à l'origine à une ontologie séparée et que -dans la mesure où le cartésianisme en fait un point métaphysique -il n'aurait pu être conciliable avec une ontologie moniste assumée par la philosophie contemporaine. Tant s'en faut puisque le phénoménologue le reprend pour lui donner un sens nouveau, le sens d'un rapport. Pour bien comprendre les chemins de pensées de ces deux auteurs, nous les étudions en parallèle, misant sur l'entrelacement des leurs préoccupations communes: la perception et la conscience perceptive: en un mot, la relation au monde; le Cogito et la subjectivité, soit l'émergence de la pensée, non par l'analyse réflexive, mais par l'analyse de l'expression qui du Cogito tacite mène au Cogito véritable. C'est pourquoi on retrouve dans ce mémoire le travail de repérage qui s'applique à cerner dans l'oeuvre merleaupontyenne les références manifestes à Descartes, concernant l'ontologie cartésienne de la vérité, mais surtout le Cogito. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : Cogito, Conscience perceptive, Cartésianisme, Intellectualisme, Subjectivité.

<p>Contemporary political events reveal a serious partisanship divide in which serious, non-bombastic political conversation appears limited. The theatrical effect is to make Americans appear as enemies of each other. And, while compassion might be bandied about as an ideological tool, it seemingly has little to offer the body politic. Yet I believe that not only is compassion possible but it is necessary at a critical time like now. After reviewing compassion's definitions and the broad literature around it in Chapter One, I take seriously Hannah Arendt's concerns - that compassion is not only apolitical but anti-political in its encouragement of violence or apathy, its sentimentality, and its eradication of political capacities like thinking. To address Arendt I turn to Jean-Jacques Rousseau and retrieve a neglected form of pity, one not only sociable but tied to action in the polity at large. I then consider how Merleau-Ponty's phenomenology of perception opens compassion's inter-corporeal dimensions, creating distance and depth between people while aligning their gestures and mannerisms. The ability of compassion to enter politics and create or strengthen solidarity via Robert F. Kennedy's politics is discussed in the conclusion. Compassion is a discursive and varied phenomenon that appears according to context while also remaining a psycho-physical and emotional capacity to see, acknowledge, and respond to another person. It also acts as a necessary but not sufficient condition for politics, enriching and enlivening other "political" virtues like justice, equality, and freedom by focusing political sight on "the pulse of hearts beating with red blood" (DuBois, Souls of Black Folks).</p> / Dissertation

By questioning the feeling of uneasiness coming from seeing the real body, I aim to cast a light upon the relation between the body and the objects that are displayed on it. Starting with a doubt that the object would not only change the surface of human, I investigate how the body of human totally embodies its representational object to itself.

Taiwan had been colonized by different regimes and thus experienced several waves of immigration in history. Traditionally, there are two forms of writings in Taiwanese language (not Chinese language) --The Chinese character and the Romanized Taiwanese in different historical perspectives -- as a result , it can be problematic especially in its written form. The establishment of the newspaper T&#x00E2;i-o&#x00E2;n-h&#x00FA;-si&#x00E2;ⁿ K&#x00E0;u-hōe-p&#x00F2; which was founded in 1885 had gradually increased the works of Taiwanese literature. This research analyzes the writing problems of Taiwanese literature in the aspects of Epistemology and Aesthetics. It had different totalitarian rules in modern Taiwan have caused two big controversies in the ways of writing systems in Taiwanese literature. Along the controversies on Taiwanese language and its writings that I quoted, the thinking of the movement of ¡§consistency between speech and writing¡¨was originated from the modern Japanese literature, especially the viewpoint¡§inner man¡¨and¡§scene. On the other hand, language issues in European philosophy already has a very long tradition of reflection, which, at first appearance, considers of philosophy that language as merely a tool to represent thinking. After the linguistic turn and the rise of literature, European philosophy of thinking about language problems, has transformed the thinking about language problems from the appearance from the classical theory into the viewpoint that regards language as the material and the machine to my research. This research embarks from the idea of¡§consistency between speech and writing¡¨in the ¡§scene¡¨ regarding the epistemological mechanism, and the philosophy developed by Maurice Merleau-Ponty as to body language, body language as an expression of ideas, reflecting on the perception and cognition mechanism of Taiwan philology system, whit which is formd during this ¡§abstract movement¡¨ . And is how the ¡§abstract movement¡¨ becomes as abstract machine? This research employed Gill Deleuze¡¦s concept of ¡§body without organs¡¨ and ¡§machine¡¨ to analyze the writing problems of Taiwanese literature. From the viewpoints of Deleuze and Guattari, the issue about written forms of Taiwanese literature can be considered as a progress from epistemological mechanism into the ¡§machine¡¨, and thus forms a virtual power of aesthetics.

Diss.--Philosophie--Utrecht--Université des études humanistes, 2002. / Bibliogr. p. 147-150.

Thèse de doctorat : Philosophie : Paris 12 : 2004. Thèse de doctorat : Philosophie : Università degli studi di Padova : 2004. / Thèse électronique uniquement consultable au sein de l'Université Paris 12 (Intranet). Thèse soutenue en co-tutelle. Titre provenant de l'écran-titre. Bibliogr. f. 303-335.

Thesis (Ph. D.)--University of Oregon, 2001. / Typescript. Includes vita and abstract. Includes bibliographical references (leaves 226-236). Also available for download via the World Wide Web; free to University of Oregon users. Address: http://wwwlib.umi.com/cr/uoregon/fullcit?p3024513.

Asperger’s was eliminated as a distinct diagnosis in the DSM-5. While controversy lingers over the assimilation of Asperger’s into autism spectrum disorder, my study explores the experience of stigma through interviews with four adults with Asperger’s and two with high functioning autism. I examine the phenomenology of autistic stigma, stigma management, and how stigma is impacted by diagnosis. The results provide an understanding of stigma as it is experienced by individuals who, in the words of one participant, suffer from a “relationship disability.” The term ASHFA evolves during the write-up to become more than an acronym for Asperger’s/high functioning autism; it comes to represent a way of being present in the world that transcends diagnosis. A relational methodology derived from Gadamer’s hermeneutics and Merleau-Ponty’s phenomenology provides a philosophical framework for the project and also guides ethical engagement during the study. Methods used in the data analysis are drawn from constructivist grounded theory. The report itself may contain clues into ASHFA because I, the organizing participant, am also diagnosed with Asperger’s. I attempt to make sense of the paradoxical conclusion that diagnosis can provide a therapeutic explanation for autistic difference even as medicalization disempowers us as a validating narrative / Graduate / 0452 / 0422 / canadagates@gmail.com

The aim of this thesis is to investigate the critique Richard Shusterman is raising towards Maurice Merleau-Pontys view on consciousness of bodily sensations and habit. Richard Shusterman critique towards Merleau-Ponty is found to have no other basis than Shusterman own subjective view on what the task of philosophy is.