The thesis Merleau-Ponty's Use of Painting Experience for Critique of Perception discusses the philosophy of Maurice Merleau-Ponty and his contribution to perception of corporeality and the body, and especially to use of perception in the area of arts, based on the idea that the truthfulness of the object of our perception is not identical with its real image. The aim of the thesis is to outline the issue of living encounter of subject and object of perception. Besides that, it describes the philosophies of Merleau-Ponty's precursors, namely of Edmund Husserl and Martin Heidegger, whose work served to him as a source of inspiration. The second objective of the thesis is to describe life and work of the French painter Paul Cézanne, whose art and specific world view inspired Merleau-Ponty's essay named Eye and Mind. The crucial influences on Paul Cézanne's life and artistic evolution were his unbalanced nature, reactions of the society to his work, and the scenery of Provence, the region where he spent major part of his life. The thesis also compares Cézanne's work with some artistic movements, among them impressionism, which he first followed and later abandoned to be able to create purely on the basis of a careful study of nature and his environment, which he attempted to imitate accurately in his...

The theme of our work is concentrated on basic sources of inspiration of french thinker, Simone de Beauvoir. As we are trying to show, ways of conceptualization of human existence, that are common to works of Georg Wilhelm Friedrich Hegel, Maurice Merleau-Ponty and Jean-Paul Sartre, are main focus stones, on which is being build individualization of existential phenomenological thought of Simone de Beauvoir. Therefore, our interpretation is aimed on making visible those themes, that are most important as ilustrations of these interpretations. To achieve this goal we are using She Came to Stay, the first novel of Beauvoir, where we are seeing first manifestations of main themes of her later works.

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Thesis advisor: Richard R. Gaillardetz / This dissertation analyzes the various images of the body in the metaphor of the church as a body, or the body of Christ, in modern Catholic ecclesiology in order to reimagine the corporeal metaphor for postconciliar ecclesiology. The metaphor of the church as a body has a vertical dimension expressing the relationship between Christ and the church and a horizontal dimension expressing the relationships among Christians. In its vertical dimension, “body” has been understood as ‘self’ and/or as ‘spouse.’ In its horizontal dimension, the body has been understood as a living organism and/or as an ordered society. In the magisterial tradition especially, the body is described as a well-bounded and hierarchically ordered organism, in which members are united under a head and share in one common life, and which manifests the person to the world. The metaphor of the church as a body, then, has most often been used to express and justify papal authority and primacy and the exclusion of non-Catholics from the body of Christ, and to posit the Catholic Church as the ongoing manifestation of Christ’s presence and authority. This dissertation utilizes the phenomenology of Maurice Merleau-Ponty to challenge these notions of the body, showing instead that the body is ‘intercorporeal’—interwoven with other bodies, united by meaningful action, and having flexible boundaries. The body is the necessary foundation of existence in the world, but can also inhibit personal presence as well. In light of Merleau-Ponty’s phenomenology, this dissertation argues for a vision of the church as an intercorporeal body—a missionary, dialogical, and decentralized body that is capable of mediating, but also inhibiting, the presence of Christ to the world. / Thesis (PhD) — Boston College, 2021. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

Intentionality, in its various forms, connects the subject with objects as they appear within the subject's view of the world. Poets, like artists, create with their bodies and perceive the world with their senses and with their souls. Subjects allow objects to reveal themselves, to manifest themselves having identities according to the contexts in which they appear. This system is called intentionality—a phenomenological concept in which appearances have ontological meanings. Phenomenology, as explained by Maurice Merleau-Ponty, provides a theoretical framework within which Pedro Salinas's poetry may be understood and interpreted. Pedro Salinas forms part of Spain's Generation of 1927 and produces collections of poetry about the intentionality of the beloved during a love affair. La voz a ti debida, Razon de Amor, and Largo Lamento form a type of trilogy under the suggestion of his friend Jorge Guillén. Salinas resides in America during and after the Spanish Civil War and composes poems which later appear in Largo Lamento posthumously. "La memoria en las manos" exemplifies how the subject intends the stone and his hands while remembering an experience with the beloved. The poetic self in the poem probes the identities of objects in order to comprehend the essence of the beloved and of himself.Pedro Salinas practices intense observations in real life when he travels. While teaching in various schools across the country, he attends conferences showcasing his literary criticism, poetry, and playwriting. He corresponds prolifically with his wife Margarita Bonmatí­ . Through his correspondence with his wife, we see how despite distances and space, he thinks of her constantly. He relates a theory of tourism that coincides with Merleau-Ponty's "brute expression." On one occasion, he travels to Los Angeles, California to attend a literary conference. Along the way he travels through Missouri, Colorado, and Utah visiting various landscapes, national parks, and cities. He chronicles his impressions in letters to his wife. The letters Salinas writes and the appearances he contemplates show his focus and soul are not only his wife, but also Katherine Whitmore, his lover. Margarita and Katherine form a conflation that Salinas perceives in his surroundings.

En la Fenomenología de la Percepción se distinguen dos modos de estudiar el lenguaje: Una es la corriente empirista, que supone al lenguaje como un fenómeno que se interpreta como la acción de ciertos estímulos del cuerpo, asociando los vocablos a las imágenes conectadas a través del aparato nervioso. Por otra parte, se encuentra la lingüística que proviene de la tradición intelectualista, la cual contrarresta los trabajos empiristas aduciendo que el lenguaje es una elaboración de la propia conciencia. la encargada de significar el mundo exterior con sus categorías y pensamientos. Para Merleau-Ponty, tanto el empirismo como el intelectualismo, al elaborar sus hipótesis sobre el lenguaje y la relación mundo-sujeto, olvidan el punto de partida que al fenomenólogo le interesa retomar: hay una relación primera entre el sujeto y el mundo, anterior a toda concepción, a toda formulación del lenguaje, que se establece en la percepción, que es génesis de nuestras certidumbres. Lo novedosos de la obra de Merleau-Ponty es señalar este problema y deconstruir este “verdeckt”, volviendo al silencio y encontrar en él –a través del cuerpo- los orígenes del lenguaje. Merleau-Ponty dirá que en este esfuerzo de volver sobre el olvido, supone elaborar un itinerario sobre las etapas por las cuales se pueden entender la posibilidad de la emergencia del lenguaje a partir de la relación cuerpo - mundo. Para el autor, se debe volver a esa relación preconcebida (fe perceptiva), en la que no hay pensamientos que determinen nuestra experiencia. Desde el vínculo cuerpo-mundo, descubriremos de qué manera Merleau-Ponty logra integrar las concepciones anteriores. Sin rechazarlas ni suprimirlas, propone una síntesis en la cual, lo que tiene de unilateral el empirismo y el intelectualismo podría superarse en una dialéctica que las integre y cuyo secreto se encontraría en la temporalidad de la existencia humana. Para proponer esta perspectiva, Merleau-Ponty tiene que subrayar que el contacto con el mundo comienza antes del conocimiento, es decir, con la percepción.

Vi har utfört en kvalitativ undersökning där vi på två olika skolor utfört djupintervjuer med pedagoger och rektorer samt gjort deltagande observationer under skoldagen. Vi har undersökt hur två skolor i Skåne arbetar med daglig fysisk aktivitet. Vi har utgått från fenomenologins tankar om den fenomenala kroppen när vi analyserat hur pedagogerna använder sig av fysisk aktivitet under skoldagen. Att kroppen är fenomenal betyder att den är upplevande. Den är både subjekt och objekt, för sig själv och för andra. Det går inte att dela på kropp och själ. Pedagogerna har olika sätt att se på kroppen beroende på i vilket sammanhang den fysiska aktiviteten äger rum. Pedagogerna utgår från fenomenologins tankar om den fenomenala kroppen när de har undervisningen som utgångspunkt när den fysiska aktiviteten äger rum. När pedagogerna avbryter undervisningen för att erbjuda eleverna fysisk aktivitet utgår de inte från fenomenologins tankar om den fenomenala kroppen. I dessa situationer ser de kroppen som en fysisk kropp. De ser kroppen som enbart objekt, en materiell icke-tänkande kropp. Det vi menar är att när pedagogerna använder den dagliga fysiska aktiviteten för att uppnå det nya läroplanstillägget har vi sett sambandet att kroppen enbart ses som fysisk och aktiviteten sker oftast som ett avbrott från den pågående undervisningen.Vår undersökning visar att pedagoger erbjuder elever daglig fysisk aktivitet. Fysiskt inaktiva elever deltar i den dagliga fysiska aktiviteten i lika hög grad som övriga elever. Pedagoger säger att elever kan koncentrera sig bättre efter fysisk aktivitet. Det har visat sig vara lättare att införa daglig fysisk aktivitet i de lägre åldrarna (år f-3 ) jämfört med de högre åldrarna (år 4-6). Pedagoger och rektorer menar att samhällsutvecklingen är en bidragande orsak till att barn rör sig mindre idag. De anser att detta är ett skäl till att läroplanstillägget om daglig fysisk aktivitet har uppkommit. Engagemanget hos rektorer och pedagoger när det gäller daglig fysisk aktivitet är stort på båda skolorna.

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Drawing on the ideas of J.G. Fichte and M. Merleau-Ponty, I argue that experience and freedom are intersubjective, linguistic, and bodily. In the first chapter, I take up Fichte's three "fundamental principles" from the Science of Knowledge alongside his ideas of embodiment and intersubjectivity from the Foundations of Natural Right to show that all experience is an indefinite mixture of self and not-self, and, therefore, that both the experiences of self-consciousness and its freedom must also be accomplished with reference to the not-self, and particularly others. The second chapter is an examination of Merleau-Ponty's account of expression in his Phenomenology of Perception. The key insight I pursue here is that the medium of expression, which makes possible all significance, is bodily and intersubjective, and that any expressive act is therefore both self-opaque and soliciting cooperation. In the end, I turn to how this cooperation, i.e. freedom, should be enacted.

O que acontece no encontro do médico com a morte do seu paciente diz de algo estruturante da condição humana que transcende a formação acadêmica e mobiliza por este estar na presença de outro ser humano. Trata-se de uma pesquisa qualitativa que teve como objetivo principal descrever e conhecer o que existe de estruturante no encontro do médico com a morte do seu paciente. Este estudo utiliza o método fenomenológico de pesquisa, entendido como um convite para o exercício reflexivo visando à construção de novos paradigmas na produção de conhecimento. O autor de base que fundamenta a análise teórica foi Maurice Merleau-Ponty (2006). Foram realizadas quatro entrevistas com médicos oncologistas clínicos, embasadas na pergunta norteadora: O que significa para você cuidar do paciente oncológico, sem possibilidade de cura, que vivencia o seu processo de morrer e posteriormente perdê-lo?. Após a realização das entrevistas, os relatos (ingênuos) foram literalizados, dos quais foram levantadas as unidades de análise e transformadas em categorias analisadas fenomenologicamente, que possibilitaram o diálogo intersubjetivo e objetivo com os pressupostos teóricos sobre o tema em pauta. Categorias estas denominadas de: 1. Relação médico e paciente: o desvelar das emoções e sentimentos; 2. Relação médico e paciente: um distanciamento da morte do paciente; 3. O encontro do médico com a morte: a morte imprevisível; 4. Construção da identidade do sujeito: a dimensão ética do ser médico. A partir da análise das categorias, observou-se que tal encontro ocorre de diversas formas, principalmente pelo distanciamento como os médicos em questão lidam com a morte de seus pacientes, vista como um acidente, com falta de diálogo que, necessariamente, esbarra nas questões éticas e de formação acadêmica. A estrutura do fenômeno reside na ausência de diálogo pela dificuldade de lidar com os próprios sentimentos e emoções emergidas do processo de perda por morte de seus pacientes / What happens in the doctors encounter with the death of his patient says about human condition structuring which transcends academic formation and mobilizes in the presence of another human being.This is a qualitative research which had as its principal aim to describe and know what exists of structuring in the doctors encounter with the death of his patient. This study uses the phenomenological method of research, understood as an invitation to the reflexive exercise which aims the construction of new paradigms in the knowledge production.The fundamental author who substantiates the theorical analysis is Maurice Merleau-Ponty (2006). Four interviews with clinical oncologist doctors were made, based on the guiding question: What means to you to take care of the cancer patient, without the possibility of healing, who experiences his dying process and eventually lose him?After the interviews were made, the narratives (literal) were literalized, from which the analysis units were raised and transformed into phenomenologically analyzed categories, which enabled the intersubjective and objective dialog with the theoretical presuppositions about the subject under discussion.These categories are named: 1. Relation between doctor and patient: the unveiling of emotions and feelings; 2. Relation between doctor and patient: a detachment from the patients death; 3. The doctors encounter with death: the unpredictable death; 4. Construction of the subjects identity: the ethical dimension of being a doctor. From the analysis of the categories it was possible to observe that such encounter occurs in several ways, mainly by the detachment which the doctors from this study deal with the death of their patients, seen as an accident, with lack of dialog that necessarily touches the ethical and academic formation questions. The structure of the phenomenon dwells in the lack of dialog due to the difficulty to deal with ones own feelings and emotions emerged from the process of losing ones patients by death