Esta tesis busca establecer un diálogo entre la propuesta filosófica de Maurice Merleau- Ponty y la obra 4’33” de John Cage con el fin de responder a la siguiente pregunta: ¿de qué modo la reversibilidad a la que apunta el filósofo en sus escritos tardíos tiene lugar en el arte musical y en la escucha profunda que la obra 4’33” propone? Sostenemos que el concepto de reversibilidad que ofrece la ontología de Merleau-Ponty se hace presente en el sistema de la escucha y se expresa de manera radical en esta pieza. Para ello, exploramos cómo 4’33” nos invita a experimentar la reversibilidad en múltiples relaciones de entrelazo e intercambio que se dan en la escucha y los distintos tipos de silencio que cada una de estas presenta. Este recorrido nos aproxima a lo que llamamos el silencio de “lo profundo”, la dimensión originaria de nuestra vida perceptiva donde se tiene experiencia del Ser.

La presente tesis busca, a partir de un análisis fenomenológico de la primera infancia, explicar la génesis del individuo humano en el pensamiento de Merleau-Ponty. Sostenemos que el individuo se origina a partir de la organización de los movimientos que realiza su cuerpo, oscilando entre el anonimato brindado por el mundo natural y el anonimato del mundo cultural, sin los cuales no podría existir. Analizaremos cómo se va instituyendo esta “oscilación” del cuerpo en el recién nacido y le va dando un estilo particular de relacionarse con el mundo, pero que solo puede darse si entendemos la génesis de la individualidad como una relación intersubjetiva. Para ello, hemos dividido la tesis en tres capítulos. En el primero describimos cómo Merleau-Ponty sitúa al cuerpo como ser al mundo proponiendo, a través de los movimientos que son estimulados por la madre, que el niño vaya adquiriendo su propia manera de relacionarse con las cosas y consigo mismo. En el segundo capítulo analizamos la adquisición del lenguaje a través de los movimientos propiciados por el cuerpo del niño en el proceso de separación madre-hijo, y que van creando gestos y palabras de diferentes grados de complejidad. En el tercer capítulo, analizamos la dialéctica entre lo sedimentado y lo instituyente, dentro del contexto de la reflexión del fenomenólogo sobre la historicidad y su vinculación con la naturaleza en la que retoma ideas planteadas por el materialismo histórico. Estos tres capítulos han sido planteados como ejes (cuerpo, expresión, historicidad) de una reflexión sobre la génesis del individuo descrita en la etapa infantil y puesta bajo la noción de Fundierung

Between his first philosophical works and his last, Jean-Paul Sartre radically changed his philosophical outlook. The reasons for this change can be found in European history and Sartre's detailed study of twentieth-century protest movements. Between the end of the Second World War and the 1960s, French intellectuals began an intensive period of introspection, examining the complex relationship between History and social justice. Sartre and the group of intellectuals associated with him combined to fight against Stalinism while searching for a new theory of political action. This thesis discusses the abrupt termination of the ethical project that Sartre proposed to base on his original phenomenological examinations, and discusses his and Simone de Beauvoir's first attempts to construct an Existentialist ethic. Sartre changed from being an Existentialist to a Marxist to finally, late in life, abandoning Marxism in favour of a never well-defined philosophy. But in the Critique of Dialectical Reason, the last of his serious philosophical works, he responded to his ex-friends's critiques in the light of his study of Eastern European history, particularly, the Revolution in Hungary. (Abstract shortened by UMI.)

This dissertation is an empirically responsive philosophical exploration into the incorporation of technological tools within a framework comprising the structures of experience laid out in the early phenomenological tradition and an analysis of agency drawing from the analytical tradition. Technological tools have become so deeply integrated in our lives that they function like a part of us, transforming what we feel we can do and even who we are. Although new spaces of autonomous agency have been opened up, since the inner workings of technological tools can remain invisible, we risk diminishing our own capacities. Since we are fundamentally embedded in the world, we cannot understand ourselves without reference to the world and we cannot understand the world without reference to the way we are. The uniqueness involved in our use of technological tools grows out of a more primordial uniqueness that makes technological tool use possible and sets us apart from our closest evolutionary relatives. Several animals extend their physical influence on the environment by means of tools. We humans, however, use tools to extend our cognitive abilities as well. And since the computer is the most universal human tool, which can be put to sensorimotor and cognitive purposes alike, we take the computer to be...

This paper will raise issues concerning to a phenomenological ethics. For that, we will seek to find subsidies through the passage of the logos of the aesthetic world to the logos of the cultural world in Merleau-Ponty. One common thread will be determined by this philosopher, with the intent to understand the original nature in the life-world. This thread is called original presence which, in turn, can be identified in both the aesthetic logos as in cultural logos. Merleau-Ponty makes a profound analysis of the studies raised by Husserl, namely a later Husserl, where we find the discovery of a phenomenology of life. Through the discovery of reflexive-body, Merleau-Ponty celebrate the incarnation of the phenomenology of life raised by Husserl. These two philosophers give a strong emphasis facing our attitude toward the opening of the world, the other and the logical objectivity. To better understand this philosophical perspective, we have the contribution of Waldenfels that will extend the concept of attitude and will make, thus, a phenomenological ethic more evident, where this attitude needs to give an answer or rather can not not respond, as the opening of the world create in us a challenge of which I am led to a concrete attitude. This challenge is generated by claims that dialogue with the law (rule) and justice (ethics). This dialogue, in principle, generates a strangeness that drives us to a threshold, creating a gap, allowing a new constitution process. When Waldenfels says that the Ethos begins on the plain of the senses, wants to talk that what affects us depends on the body itself that is affected and that what affects expresses sense for us. In other words, what claims out to us as the possibility of meaning indeed passes through the plain of the senses, must be understood and lived by the own body. In Waldenfels we can find a clear responsive ethics and an ethics of the senses, allowing the construction of a phenomenological ethics. / Este trabalho levantará questões concernentes a uma ética fenomenológica. Para isto, procuraremos encontrar subsídios através da passagem do logos do mundo estético para o logos do mundo cultural, em Merleau-Ponty. Um fio condutor será determinado por este filósofo, com o intento de entender a natureza da vida no mundo. Este fio condutor é chamado de presença originária que, por sua vez, pode ser identificado tanto no logos estético como no logos cultural. Merleau-Ponty faz uma profunda análise dos estudos levantados por Husserl, especialmente o Husserl mais tardio, no qual encontramos a descoberta de uma fenomenologia da vida. Por meio da descoberta do corpo-reflexionante, Merleau-Ponty celebra a encarnação da fenomenologia da vida levantada por Husserl. Estes dois filósofos conferem uma profunda ênfase em relação a nossa atitude através da abertura do mundo, do outro e da objetividade lógica. Para melhor compreendermos esta perspectiva filosófica, teremos a contribuição de Waldenfels que estenderá o conceito de atitude e tornará, assim, uma ética fenomenológica mais evidente, na qual nossa atitude precisa dar uma resposta ética, ou melhor, não pode não responder, pois a abertura do mundo cria em nós um desafio que nos guiará a uma atitude concreta. Este desafio é gerado por clamores que dialogam com a lei (regra) e a justiça (ética). Este diálogo, em princípio, gera uma estranheza que nos leva a um limiar, criando uma fenda, permitindo um novo processo de constituição. Quando Waldenfels diz que o Ethos começa da planície dos sentidos, quer falar que o que nos afeta depende do corpo próprio que é afetado e que o que nos afeta exprime sentido para nós. Em outras palavras, o que clama a nós como possibilidade de sentido precisa realmente passar pela planície dos sentidos; deverá, portanto ser entendido e vivido pelo corpo próprio. Em Waldenfels, podemos encontrar claramente uma ética responsiva e uma ética dos sentidos, permitindo a construção de uma ética fenomenológica.

Denna kvalitativa studie undersöker sinnena och synestesi som pedagogisk resurs inom det drama-och teaterpedagogiska fältet. Covid-19-restriktionerna under 2020/21 ledde till anpassningar i studien där empiri från fysiska träffar föll bort. Syftet är att lyfta fram sinnena och synestesis roll i drama- och teater-estetiska lärprocesser ur ett fördjupat teoretiskt och ett praktiskt empiriskt perspektiv. Framför allt ur ett multilitteracitetspedagogisk teoretiskt perspektiv och med stöd av L.S. Vygotskis tankar om föreställningsförmåga/fantasi, Augusto Boal´s begrepp om det estetiska rummet och M. Merleau-Ponty syn på synestesi blir viktiga. Metodansatsen som stödjer syftet består av olika fenomenologiskt inspirerade metoder som fokuserar på individens egen erfarenhet. Hela studien genomfördes på två enskilda faser; en fördjupad litteraturgenomgång som kan anses som en litteraturstudie, ett essäskrivande vars empiriska material är två väldokumenterade tidigare drama- och teater-estetiska lärprocesser. Allt insamlat empiriskt material analyserades och kontrasterades med de valda teorier och begrepp. Resultatet i studien visar på en stor inverkan av sinnena på hela barnens kognitiva och kreativa utveckling. I ett pedagogisk/konstnärlig sammanhang visar det sig att sinnena är avgörande bland annat för en optimal förståelse i utövandet av metaxis, en process där eleven/skådespelaren agerar i karaktär och i det indirekt upptäcker den egna individens erfarenheter. Studien identifierar synestesi som ett icke-neurologiskt tillstånd och som en förmåga som kan främjas i drama- och teater-pedagogik och som dessutom blir mer identifierbar inom strukturerade ritualer. Ur ett större pedagogiskt sammanhang belyser studien drama- och teater-estetiska lärprocessers multimodalitet med hjälp av multilitteracitetspedagogisk teori. Detta i sin tur bidrar till att nyansera den “mediepanik debatten” och vidgar diskussionen om den traditionella skolans begränsade syn på multimodalitet och bruket av det i relation till ny medieteknologi. / This qualitative study aims to explore the senses and Synaesthesia as a pedagogical resource in the field of Applied theatre and drama. The Covid-19 restrictions during 2020/21 led to adaptations in the study, where empirical data from physical meetings were not included. The purpose is to highlight the role of the Senses and Synaesthesia in Drama and theatre-aesthetic learning processes, from an in-depth theoretical and a practical empirical perspective. In the theoretical framework become relevant especially the Multiliteracy pedagogical theoretical perspective and with the support of L.S. Vygotsky’s Theory of Imagination, Augusto Boal's concept of The Aesthetic space and M. Merleau-Ponty's view on Synaesthesia. The methodological approach that supports the purpose, consists of various phenomenologically inspired methods that focus on the individual's own experience. The entire study was carried out in 2 individual phases; an in-depth literature review that can be considered as a literature study, an essay writing whose empirical material is two well-documented previous Drama and theatre aesthetic learning processes. All collected empirical material was analysed and contrasted with the chosen theories and concepts. The results of the study show a great impact of the Senses on the cognitive and creative development of the infant. In an educational/artistic context, it appears that the Senses are crucial, among other things, for an optimal understanding in the practice of Metaxis, a process in which the student/actor acts in character and in doing so indirectly discovers his/her own individual experience. The study identifies Synaesthesia as a non-neurological condition and as an ability that can be promoted in pedagogy and that, moreover, becomes more identifiable within structured rituals. In a wider pedagogical context, the study highlights the multimodality of Drama and theatre aesthetic learning processes using Multiliteracy pedagogical theory. This in turn helps to nuance the so-called debate “media panic” and broadens the discussion on the traditional school's limited view of Multimodality and its use in relation to new media technology.

Thesis (MPhil (Philosophy))--University of Stellenbosch, 2005. / This study seeks to give a philosophical account of, and justification for the intuition that subjectivity is not a stable “Archimedean point” on the basis of which an intersubjective relation can be founded, but is instead profoundly affected by each different “Other” with which it enters into a relation. As a preliminary to the positive philosophical account of how this might work in Part II of the thesis, there is an attempt to critique certain of the classical accounts of intersubjectivity found in phenomenology, in order to show that these positions cannot give a satisfactory account of the type of intersubjective relation which gives rise to the abovementioned intuition. The thesis therefore starts off by examining the account of intersubjectivity in Husserl’s Cartesian Meditations (especially the Fifth Meditation). Husserl is there engaged in an attempt to overcome the charge of solipsism that might be levelled at phenomenology, since phenomenology is concerned with experience as, by definition, the experience of the subject. We try to show that Husserl cannot give a satisfactory account of the Other because he tries to derive it from the Subject, and hence reduces the Other to the Same. We then turn to two other phenomenological thinkers – Merleau-Ponty and Levinas, both of whom are themselves critical of Husserl – to examine whether they provide a better account, but conclude that (although each represents a certain advance over Husserl), neither are able to provide a decisively better account, since each is still too caught up in phenomenology and its focus on consciousness. In Part II of the thesis, we then turn to a non- (or even anti-) phenomenological thinker, namely Gilles Deleuze, to try and find an alternative theory that would be able to provide the account we seek. Our contention is that Deleuze, by seeking to give an account of the constitution of the subject itself, simultaneously provides an account of the constitution of the Other as arising at the same time as the Subject. Crucial to this account is the inversion of priority between the poles of a relation and the relation itself. Deleuze argues that a relation is “external to its terms”, and precedes these terms. Hence, by returning to a level which precedes consciousness and the order of knowledge – that is, by returning to the level of the virtual multiplicities and singular events that underlie and precede the actualization of these events and multiplicities in distinct subjects and objects – we argue that Deleuze shows that, contra phenomenology, there is in fact no primordial separation between subject and Other. The contention is therefore that the problem of intersubjectivity as posed by phenomenology is a false one that can be eluded by means of Deleuze’s philosophy. This philosophy is not based on the subject, but instead shows the subject to be the product of an underlying network of relations. Finally, we turn to Deleuze’s appropriation of Nietzsche to trace out the transformation of “ethics” that result from adopting a position like that of Deleuze.

本研究選擇楊 (Iris Marion Young) 在1977年首次發表的文章〈像女孩那樣丟球—論女性身體經驗〉為主要藍本，對梅洛龐蒂《知覺現象學》的身體主體概念進行討論。楊在文章中採用梅洛龐蒂活生生身體做為核心，以《知覺現象學》中〈身體本身的空間性和運動機能〉此篇章做為對照架構，置入性別化的反思，重新編織由女性主體經驗出發的身體模態。 在2005年楊以此文為書名同時收錄多篇聚焦於女性身體經驗的現象學討論，從懷孕、乳房、月經、老年照護等女性身體的各個面向，經由性別觀點的探問辯證處理多位歐陸哲學家和現象學家的論述，透過理論思考和生命經驗交揉出女性身體主體的視野。在〈像女孩那樣丟球—論女性身體經驗〉中，楊選擇梅洛龐蒂《知覺現象學》對活生生身體與世界關係的描述架構，同時立基於西蒙波娃對女性存在的分析和觀察，分析陰性身體的特定風格，以及這種風格及活動方式，與其在世界中的交往有什麼樣的關係？又具有什麼樣的意義？梅洛龐蒂在《知覺現象學》裡說明主體如何通過身體在世界中展開存在活動，在這些活動的運作中，我們不是如同船長掌舵一樣，作為純粹的思維者操作客觀的身體，也不是一個刺激-反應的制約機體對世界做出規律和法則的回應，主體與世界的關係，就座落在我作為一個活生生的身體主體向世界開放，朝世界投射。但是，這個身體的分析架構是否為一個普遍性的論述？如果經驗世界中有一大部分的身體典型在特定的層次上展現的差異性，這種獨特風格是基於什麼樣的存在處境中出現的？梅洛龐蒂突破笛卡兒純粹思維者的傳統，修正胡賽爾在《觀念一》朝向超驗觀念論的追求路線，試圖以一個具體化、肉身化的樣貌來理解人的在世存有，然而是否必須面對我們活生生的身體中是帶著性別、文化的銘刻？因此本研究將以楊所提出的女性身體活動與空間經驗為基礎，對照梅洛龐蒂文本中描述的身體模態，重新思考梅洛龐蒂的身體論述，與性別向度之間的關連性。

This thesis examines James Joyce’s Ulysses (1922) and early cinema (c. 1895-1920) through Merleau-Pontian phenomenology. Instead of arguing for lines of direct influence between specific films and particular parts of Ulysses, I show that Joyce’s text and selected early films and film genres exhibit parallel philosophies. Ulysses and early cinema share similar ideas on the embodied nature of perception, the close relationship between mind and body, the intermingling of the human and the mechanical, intersubjectivity, and the subject’s inherence in the world. All of these shared ideas are inherently phenomenological. My phenomenological position on the Joyce-and-cinema relationship is at odds with a popular strain of scholarship which cites impersonality, neutrality, and automatism as the key linking factors between early cinema and modernist literature (including Joyce). ‘Joyce-and-cinema’ studies is a relatively large, and growing, field; as is ‘modernism-and-cinema’ studies. As well as ploughing my own path through an already crowded area, I analyse the different trends present (both historically and currently) in each area of study. I also add to the scholarship on phenomenological film theory by analysing the work of phenomenologically inflected film-philosophers and suggesting some new ways in which Maurice Merleau-Ponty’s phenomenology might be used in the analysis of films and literature. I provide close analyses of several episodes of Ulysses and pay particular attention to ‘Ithaca’, ‘Circe’, ‘Nausicaa’, and ‘Wandering Rocks’. Several of Charlie Chaplin’s Mutual films are analysed, as are a select number of films by George Méliès. I also look at other trick-films, Irish melodrama, panoramas, ‘phantom rides’, and local actuality films (especially Mitchell and Kenyon’s Living Dublin series). Proto-cinematic devices – the Mutoscope and stereoscope – are also included in my analyses.

Made available in DSpace on 2016-04-28T20:39:53Z (GMT). No. of bitstreams: 1 Dirceu Antonio Scali Junior.pdf: 687751 bytes, checksum: f4197ea681f134a8c83cbee4c542a559 (MD5) Previous issue date: 2008-09-24 / The intention of this work is to look for to understand the relation author-workmanship from what if it could call originary creative gesture. For in such a way, it was initially looked to decide some questions concerning the relation personage and biography and, later, was carried through a biography of the mining writer João Guimarães Rosa, having tried to apprehend genesis of the phenomenon of the creation. To establish this analysis, some concepts developed for the French philosopher had been essential Maurice Merleau-Ponty, mainly the ones that in some way they send to the study of the work of art, as well as the referring questions to the research of this author on the language / A intenção desse trabalho é procurar entender a relação autor-obra a partir do que se poderia chamar de gesto criativo originário. Para tanto, procurou-se inicialmente resolver algumas questões acerca da relação personagem e biografia e, posteriormente, foi realizada uma biografia do escritor mineiro João Guimarães Rosa, tentando apreender a gênese do fenômeno da criação. Para estabelecer essa análise, foram essenciais alguns conceitos desenvolvidos pelo filósofo francês Maurice Merleau-Ponty, principalmente os que de alguma maneira remetem ao estudo da obra de arte, bem como às questões referentes à pesquisa desse autor sobre a linguagem