Tikashi Fukushima, um sonho em quatro estações Estudo sobre o Ma no processo de criação do artista nipo-brasileiro apresenta a vida e obra do pintor Tikashi Fukushima (Fukushima, Japão, 1920 - São Paulo, SP, 2001). Esta dissertação tem como proposta investigar a influência da arte e do pensamento japonês na trajetória do artista no Brasil através do preceito Ma elemento cultural que surgiu como vocábulo no século XII , presente na vida e no cotidiano do Japão. O Ma está correlacionado ao kû do budismo que significa o vazio. Porém, um vazio prenhe de possibilidades. Neste trabalho, apresentamos a possibilidade desse fenômeno ser uma das características que diferenciam o abstracionismo de Tikashi Fukushima na arte brasileira. Na travessia da cultura japonesa em mares do Brasil, uma das respostas possíveis do Ocidente sobre o questionamento do Ma, que este trabalho pretende apresentar, é analisada pelo estudo das essências do pensador francês Maurice Mearleau-Ponty. / Tikashi Fukushima, a dream in four seasons - Study of Ma in the creative process of this Nipo-Brazilian artist, presents the life and work of the painter Tikashi Fukushima (Fukushima, Japan, 1920 - São Paulo, Brazil, 2001). This dissertation proposes to investigate the influence of Japanese art and thought on the trajectory of the artist in Brazil according to the Ma principle a cultural element that emerged as a word in the twelfth century , part of Japanese life and everyday activities. Ma is correlated to the Kû of Buddhism that means empty. However, an emptiness loaded with possibilities. In this study we considered that this phenomenon may be one of the characteristics that sets apart the abstract work of Tikashi Fukushima in Brazilian art. In the crossing of Brazilian seas by the Japanese culture, one of the possible answers of the West about the issue of Ma that this dissertation intends to present, is analyzed by studying the essence of the French philosopher Maurice Mearleau-Ponty.

本論文所要論述的中心觀點是「我」與「非我」（本論文所設定的對象是他人）之間的關係為何？傳統哲學在這個問題的處理上往往受到知識論的影響而陷入一種兩難的情境：一是單薄的類比論証之困擾；二是獨我論的危機。然而本論文所強調的「身體主體的互為主體性」之涵意正是對應著這種知識論上的兩難而來，主張兩者之間彼此蘊涵的存在關係。因此，就這個意義上來說，「身體主體的互為主體性」可以突破傳統哲學的困難，把我和他人的關係引領到另一個嶄新的境界中。因此本論文正是追問這個「身體主體的互為主體性」究竟是如何可能的？再者，我們也不能忘記梅洛龐蒂也是一位現象學家，而他對胡賽爾著作的詮釋方式更是一個引人爭議的地方，因此當我們在討論「身體主體的互為主體性」意涵是如何可能的時候自然也不能脫離整個現象學的背景。這也就是說，當我們在處理「身體主體的互為主體性」是如何可能的同時，也就等於在處理梅洛龐蒂是如何詮釋胡賽爾互為主體性現象學的問題。這兩個議題在本論文中是並行不悖的。因此，我們現在可以進一步確認本論文的立論方向乃是以他人問題作為切點來討論「知識論的存在基礎為何？」而我們所討論的方式是，梅洛龐蒂「身體主體的互為主體性」乃是來自於胡賽爾互為主體性概念的啟發，這個現象學背景所呈現出的人文情境是本論文所要表達的基調。但是梅洛龐蒂並不贊成胡賽爾的認識論態度，亦即，我與他人之間的關係並非經由一種純粹的意識操作能夠獲致，事實上，它們是一種存在的關係--人就是在世存有。而後者梅洛龐蒂則用身體主體(Body-Subject)或是肉身(Flesh)來表示。但這並不意味著梅洛龐蒂完全放棄意識而轉向與之對立的身體，而是意識乃是「身體的意識」，意識其實是身體對自身的回顧與觀照，當意識觀照自我時，就是在觀照身體，觀照世界，觀照他人，反之亦然。因此藉由身體與意識之間的存在纏繞，使得主體的互為主體性意涵得以獲得深刻的存在關連。

本論文以認知心理學的「符擔性」（affordance）概念作為理論基礎，瞭解網路視訊（webcam）這項技術物與使用者在互動過程間觸發的可能性，並且窺探使用者如何因應其特性發展相對應的使用行為。第一層面，闡述基本的網路視訊介面特性以及使用者生活脈絡之間有哪些共振處，進而震盪出使用者的特殊使用意涵與價值。第二層面，符擔性弭除主觀與客觀間的界線，人如何與技術物之間共舞，就本研究所關切的網路視訊介面（webcam interface）呈現的身體影像，即破除了主觀與客觀的界線，形成「網路身體」（cyber-body）的概念，並且利用網路身體讓雙方互動持續進行。 網路視訊作為一項互動媒介，連結了使用者的意識場域以及身體場域，它提供了一個觀察視角，得以讓我們釐清「意識」與「身體」不再是二元對立。本研究自視訊互動的經驗裡，提煉新的概念，稱之為「網路身體」，此概念的意涵呼應哲學家梅洛龐蒂所論述的「身體意向性」。人在生活世界中，種種的身體經驗、腦部思維以及身體行動的意義是緊緊糾纏在一起，透過身體的經驗，方能展現如斯的意義。當我們將人自己本身視作思維的主體，視訊介面中介(mediated)了人作為思維的主體（subject），以及作為行動客體的身體行為表現時，人本身如何去看待身體影像意義，並且透過身體影像產生的「身體感」，以此讓互動持續進行。 為回答本研究的兩項研究問題：其一，網路視訊此互動介面如何融入使用者的生活脈絡（life context），人怎麼使用網路視訊、使用動機為何，對該視訊媒介的想像是什麼；其二，網路視訊如何讓使用者在互動過程中創生新的互動內涵。研究方法採用深度訪談法，並且嘗試結合突斷觀察（breakdown analysis）。 分析結果可以分作兩部份闡述，一是介面特性如何與使用者的使用生活脈絡結合討論，這部份發現，網路視訊使用者使用媒體經驗與想像分作類型：「生活的空間感受被延伸」以及「被觀看的感受及權力」。二是使用者透網路身體進行互動，中介後的身體，也就是本文定義的網路身體，本研究借力於梅落龐蒂提出的「身體圖式」觀點，發現網路身體蘊藏兩種意義，聯覺的身體感以及想像的肉身。 關鍵字：網路視訊、符擔性、梅洛龐蒂、網路身體 / This research, based on the cognitive psychology concept of “affordance”, explores “webcam” and any affordance that happens in the interaction between webcam users. This research aims to explore interaction of webcam users and try to form a new concept “cyber-body” using deep questionnaire, breakdown analysis, and literature review methods. It breaks down the fuzzy borderline between users (object) and the interface (subject) and reveals that webcam as an interacting interface connects the consciousness and body of users. In other words, there is a research perspective which helps us distinguish consciousness and bodies. This study constructs a new concept “cyberbody”, which stems from Merleau-Ponty’s argument, “body intention.“ This research claims that people’s thoughts bonded with body action ,and only through the sense of body keeps human interacting. The results of this study: one is the users keep interacting through the cyber-body, and the users feel their sense of the place is extension; and the other is that users have a feeling of gazing empowerment.

<p>The present thesis explores the potential role and implications of technology in elderly care from the users’ perspective. This exploration is undertaken in terms of five empirical studies of a telehealth project and a meta-analysis of their contributions. An important insight emerging from this work is the need to rethink the human subject as a body, rather than as a mere mind using technology. The thesis draws on phenomenology to reconceptualize the user of technology, and on this basis, to theorize about the potential role and implications of technology in care. It concludes that, in combination with humans that integrate technology with their other sensory and emotional capacities, technology can produce affect. The findings indicate that technology can contribute to senior citizens feeling safe, cared for and thereby less isolated. The findings further demonstrate that, because of the perceptual capacity gained from technology, the care workers become aware of new health problems that urgently call for their sensory and emotional responsiveness.</p><p>On this ground, the thesis challenges the determinist view that technology threatens the essentially ‘human’ aspect; rather, it concludes that feeling and other bodily resources are fundamental in the use of technology. Indeed, technology activates such ‘human’ capabilities.</p><p>Hence, technology plays a role as a complement for rather than as a replacement of care workers. It increases their work burden by informing them about new needs. This may improve care quality but at an increased cost, which is relevant from a practical perspective. At a more general level, the thesis challenges the dualist legacies in mainstream management research that have sought to divorce mind form body, nature from culture and reason from emotion. It can therefore contribute to broader theoretical developments and fuel existing debates beyond the care setting.</p>

The present thesis explores the potential role and implications of technology in elderly care from the users’ perspective. This exploration is undertaken in terms of five empirical studies of a telehealth project and a meta-analysis of their contributions. An important insight emerging from this work is the need to rethink the human subject as a body, rather than as a mere mind using technology. The thesis draws on phenomenology to reconceptualize the user of technology, and on this basis, to theorize about the potential role and implications of technology in care. It concludes that, in combination with humans that integrate technology with their other sensory and emotional capacities, technology can produce affect. The findings indicate that technology can contribute to senior citizens feeling safe, cared for and thereby less isolated. The findings further demonstrate that, because of the perceptual capacity gained from technology, the care workers become aware of new health problems that urgently call for their sensory and emotional responsiveness. On this ground, the thesis challenges the determinist view that technology threatens the essentially ‘human’ aspect; rather, it concludes that feeling and other bodily resources are fundamental in the use of technology. Indeed, technology activates such ‘human’ capabilities. Hence, technology plays a role as a complement for rather than as a replacement of care workers. It increases their work burden by informing them about new needs. This may improve care quality but at an increased cost, which is relevant from a practical perspective. At a more general level, the thesis challenges the dualist legacies in mainstream management research that have sought to divorce mind form body, nature from culture and reason from emotion. It can therefore contribute to broader theoretical developments and fuel existing debates beyond the care setting.

La domanda alla base di questa tesi è semplice: quale tipologia di relazione ci potrebbe essere tra scienza e filosofia in pedagogia dopo le recenti scoperte delle neuroscienze? C’è una contrapposizione o una integrazione reciproca? La tradizionale contrapposizione storica è confermata o si può parlare di complementarità reciproca? Con l’obiettivo di mostrare l’interdipendenza reciproca tra questi campi del sapere, attraverso il metodo fenomenologico, la sezione α fa un’analisi teoretica di alcune teorie estratte dalle ricerche di Antonio Damasio. La sezione β esamina gli stessi problemi ma attraverso la fenomenologia di Merleau-Ponty, introducendo alcuni concetti: la “carne” (chair), il “chiasma” e la “reversibilità”, concetti chiave per poter pensare la relazione tra gli le cose, gli enti, le discipline e la pedagogia. I risultati mostrano che non si tratta di sacrificare la pedagogia alla scienza o alla filosofia, né di sacrificare la scienze e la filosofia alla pedagogia, perché questi campi del sapere sono ontologicamente legati tra loro. I risultati aprono a nuove prospettive di ricerca: quali sono le conseguenze di una relazione in chiasma in pedagogia? Possiamo estendere questa particolare relazione alle altre discipline? / The question at the basis of this thesis is simple: which typology of relationship there may be between science and philosophy in education after the most recently neuroscience discoveries? Is there contradiction or an integration? Is the historical and traditional opposition confirmed or we could talk about a possible integration? In order to show the reciprocal interdependence between these fields, using a phenomenological method, the α section does a theoretic analysis of some assertions taken from Antonio Damasio’s researches. The β section looks trough the Merleau-Ponty’s phenomenology the same problems and introduces some concepts: the “flesh” (chair), the “chiasma” and “reversibility”, central ideas in order to think the relationship between things, beings, disciplines and education. Results show that it is neither a question of sacrificing education to science and philosophy, nor philosophy and science to education, since these fields are ontologically bound together. In conclusion results open further new questions: what are the consequences of “chiasma” relationship in education? Could we extend this particular relationship to other disciplines?

This dissertation examines the relation between embodiment and language, knowledge and memory, as explored in the poetry of South African poet Gabeba Baderoon. In her three published collections of poetry, namely, The Museum of Ordinary Life, The Dream in the Next Body and A Hundred Silences, she depicts seemingly trivial and everyday events or experiences with acute attention to detail, all of which are connected by her unique portrayal of their embodied nature. In doing so, her work illustrates that intellectual activities typically associated with the mind, such as language, knowledge and memory, in fact require the incorporation of the body. Therefore, this dissertation studies the mind-body relation represented in her work with regard to these thematic concerns, since it is a crucial aspect of her poetry and aids not only in understanding and interpreting her work, but also the discourse on embodiment in general. These concerns do, moreover, not remain on a thematic level, but are evident in her poetry itself; that is, her poems too act as a form of embodiment. Furthermore, Baderoon’s poems are able to transcend the supposed mind-body dichotomy in a way that shows much in common with phenomenology, and especially the perspective held by authors such as Maurice Merleau-Ponty. This dissertation incorporates phenomenological ideas on the body and embodiment, as these assist in interpreting Baderoon’s work, as well as for the reason that her poetry sheds new light upon the understanding of such phenomenological ideas, too. Thus, this dissertation seeks to elucidate the manner in which Gabeba Baderoon’s poetry transcends the mind-body dichotomy by means of her exceptional employment of the notion of embodiment on a thematic as well as formal level. / Thesis (MA (English))--North-West University, Potchefstroom Campus, 2012

This thesis argues that the end of Soviet Marxism and a bipolar global political imaginary at the dissolution of the short Twentieth Century poses an obstacle for anti-systemic political action. Such a blockage of alternate political imaginaries can be discerned by reading the work of Francis Fukuyama and "Endism" as performative invocations of the closure of political alternatives, and thus as an ideological proclamation which enables and constrains forms of social action. It is contended that the search through dialectical thought for a competing universal to posit against "liberal democracy" is a fruitless one, because it reinscribes the terms of teleological theories of history which work to effect closure. Rather, constructing a phenomenological analytic of the political conjuncture, the thesis suggests that the figure of messianism without a Messiah is central to a deconstructive reframing of the possibilities of political action - a reframing attentive to the rhetorical tone of texts. The project of recovering the political is viewed through a phenomenological lens. An agonistic political distinction must be made so as to memorialise the remainders and ghosts of progress, and thus to gesture towards an indeconstructible justice which would serve as a horizon for the articulation of an empty universal. This project is furthered by a return to a certain phenomenology inspired by Cornelius Castoriadis, Claude Lefort, Maurice Merleau-Ponty and Ernesto Laclau. The thesis provides a reading of Jacques Derrida and Walter Benjamin as thinkers of a minor universalism, a non-prescriptive utopia, and places their work in the context of new understandings of religion and the political as quasi-transcendentals which can be utilised to think through the aporias of political time in order to grasp shards of meaning. Derrida and Chantal Mouffe's deconstructive critique and supplement to Carl Schmitt's concept of the political is read as suggestive of a reframing of political thought which would leave the political question open and thus enable the articulation of social imaginary significations able to inscribe meaning in the field of political action. Thus, the thesis gestures towards a form of thought which enables rather than constrains action under the sign of justice.

"2004". / Thesis (PhD)--Macquarie University, Division of Society, Culture, Media & Philosophy, Department of Critical and Cultural Studies, 2005. / Bibliography: p. 315-327. / Introduction -- Aporias and openings in the architecture of the mind's eye: deconstructing pure visuality in Descartes -- Visuality, universal flesh and phenomenal circularity: visio-corporeal generality with Merleau-Ponty -- Corporeal envisionings as power-knowledge: Foucault and diffuse visio-governmentality -- The grammatology of visuality: visio-corporealising Derrida's "science" of the trace -- Conclusion. / The conception of visuality within what Jacques Derrida understands as the 'metaphysical epoch' demands revision in order to produce a fully post-metaphysical theory of visuality. Drawing upon the corporeal phenomenology of perception in Maurice Merleau-Ponty, the politico-cultural conception of visuality in Michel Foucault and the trace philosophy of vision in Jacques Derrida, visualities are theorised here as dynamic 'corporeal tracings' immanently bearing politico-cultural forces. Elements of these three major thinkers are here brought into generative dialogue and welding which, for instance, relocates the corporealism of Merleau-Ponty in terms of the trace dynamics conceived by Derrida and which in turn insists upon the visio-corporeality of general writing that Derrida largely elides. A rereading of Rene Descartes on vision is advanced in the light of this theory that deploys Derrida's deconstructive method to detect the aporias and self-deconstructions within a characteristic metaphysical discourse of pure visuality that overtly elides both corporeality and the trace (understood in the theory of corporeal tracings as inseparable). -- Merleau-Ponty is critiqued from a post-dualist position on the role of the mind and the body in the experience of visuality, Foucault's ideas on bodies, visualities and diffuse powers are developed through the notion of'visio-govemmentality' and Derrida's conceptions of grammatology and the trace are redefined in terms of an emphasis on visiocorporeality. New terms and concepts emerge from these engagements that extend and elaborate visuality theory in terms of fully post-metaphysical domains of understanding. There is a commitment throughout to three theoretical positions: corporealism, culturalism and holism or what is termed here 'total contextualism'. These positions enable the fully post-metaphysical theorisation of visualities as dynamic and complex corporeal tracings encompassing both human bodies and total visio-corporeal contexts. / Mode of access: World Wide Web. / 327 p

Thesis (MPhil)--University of Stellenbosch, 2005. / Bibliography. Also available via the Internet.