scholarly journals Au croisement de la poésie et de la philosophie : Francis Ponge et Maurice Merleau-Ponty

Labyrinth ◽  
2020 ◽  
Vol 22 (1) ◽  
pp. 79-100
Author(s):  
Alain Millon ◽  
I-Ning Yang
Keyword(s):  
Human Nature ◽  
Present Article ◽  
The Body ◽  
Phenomenological Reduction ◽  
Phenomenological Method ◽  
Francis Ponge

  At the crossroads of poetry and philosophy: Francis Ponge and Maurice Merleau-Ponty     The aim of the present article is to clarify the place of the sensitive dictionary in the work of Francis Ponge and to show how it denotes human's relationship to nature. To achieve that, we will use the body question as a measure of the human–nature relationship and apply the phenomenological method that Ponge took over from Merleau-Ponty. It should be noted that Merleau-Ponty rarely makes reference to Ponge's poems, except for a few incisions in his Causeries. As for Ponge, he uses explicitly only the notion of phenomenological reduction to explain his project of sensitive dictionary. However, we will argue that there are many similarities of thought between the philosopher and the poet, which are still unexplored.

scholarly journals Embodied Intersubjectivity and the Vitality of Cultural Meaning: Narratives of Communicative Musicality in Learning and Teaching

2019 ◽  
Author(s):  
Stephen Malloch ◽  
Jonathan Delafield-Butt ◽  
Colwyn Trevarthen
Keyword(s):  
Human Nature ◽  
Technical Skills ◽  
Human Learning ◽  
The Body ◽  
Cultural Meaning ◽  
Learning And Teaching ◽  
The Moment ◽  
Structure Knowledge ◽  
Embodied Intersubjectivity ◽  
Motor Structure

Human learning is inspired with the purposes and feelings of individuals who seek conscious, in-the-moment cooperation. It is social and co-created through mutual attunement of the movements of body and mind. In school, the interested learner needs to be encouraged by a skilled teacher sensitive to the rhythms of the child’s friendly, open vitality. They co-create shared projects in play, with movement and language, developing meaning and learning in sympathetic collaboration. From infancy, projects of imagination are expressed by the body and voice with the creative forms of 'communicative musicality' – gestural narratives created in rhythms of movement, felt, seen and heard. They anticipate being responded to with love and care. Learning within these embodied narratives incorporates affective, energetic, and intentional components to produce schemas of engagement that structure knowledge, and become meaningful habits held in memory. The rituals of culture and technical skills develop from the psycho-motor structure of human nature, with its vital impulses of thought-in-action that express an integrated, imaginative, and sociable Self.

scholarly journals The “A-theist” Christ

Kairos ◽  
2021 ◽  
Vol 15 (2) ◽  
pp. 195-205
Author(s):  
Teofil Stanciu
Keyword(s):  
Human Nature ◽  
Present Article ◽  
The Other ◽  
Secular World ◽  
The Cross ◽  
The Way

For Metropolitan Anthony Bloom, the kenosis of Christ climaxes with his God-forsakenness on the cross. It is this aspect of kenosis that the present article tries to explore and build upon. One key element will be the meaning of the concept of “a-theist” Christ – coined by Bloom – and how this status of the incarnated Son can function as a basis for our identification and solidarity with today’s atheists. By the way of kenosis, the incarnation brings together in one hypostasis the divine and human nature. This reality endowed both our nature and created order with significant dignity. This paper explores the possibilities from this dignity and how it can serve as a bridge for dialogue with humanists and materialists. As Bloom suggests, this can open the discussion towards the secular world and Christians could take some responsibility for the process of secularization. The objective of this article is to demonstrate that Anthony Bloom’s controversial idea of “a-theist” Christ can become a connection point with the other and a mirror in which western Christians might look at some of their anthropological shortcomings that hamper their solidarity and dialogue with those who do not share the faith in God.

New Evidence of the Controversy About Whether the Humanity of Christ Can Contemplate His Divinity

2019 ◽  
pp. 250-264
Author(s):  
Максим Глебович Калинин
Keyword(s):  
Human Nature ◽  
Present Article ◽  
Positive Answer ◽  
Divine Nature ◽  
Knowledge Of God ◽  
Church Of The East ◽  
Vision Of God ◽  
New Evidence ◽  
The Church

В статье опубликован фрагмент анонимного комментария на «Главы о ведении» раббана Афнимарана, восточносирийского мистика VII века. Этот фрагмент представляет большой интерес, поскольку содержит новые сведения о богословской полемике, развернувшейся в Церкви Востока в VIII в. Эта полемика, сопоставимая по масштабам и значимости с паламитскими спорами в Византии, касалась проблемы границ богопознания и прежде всего вопроса о том, способна ли человеческая природа Христа созерцать Его божественную природу. Сведений об этой полемике сохранилось относительно мало, что делает новое публикуемое свидетельство особенно ценным. После краткой характеристики «Глав о ведении» раббана Афнимарана в статье предлагается перевод комментария на главу 90 и анализ этого текста. Особое внимание уделяется термину yaddūʕtānā, «знающий», который раббан Афнимаран использует применительно к человеческой природе Христа. Комментарий на главу 90 - важное свидетельство того, что тезис о способности человеческой природы Христа созерцать Его Божество был характерным для восточносирийского мистического движения (или, по крайней мере, для одной из монашеских традиций внутри этого движения). The aim of the present paper is to introduce new data concerning the polemic that took place in the VIII century C.E. and was related to the mystical movement in the Church of the East. This data are provided by an anonymous commentary on «Chapters on the Knowledge» which belong to rabban Aphnīmāran, an 7th century mystical writer. Among the problems the aforementioned polemic was related to, was the question on whether the humanity of Christ can see His divinity. For the positive answer on this question, John of Dalyāthā, a prominent mystical writer of the 8th century, was condemned by Catholicos Timatheos. In the commentary on the 90th chapter of rabban Aphnīmāran, an anonymous interpreter claims that the vision of God is the knowledge of God. As rabban Aphnīmāran calls the human nature of Christ «knowing» (yaddūʕtānā), the humanity of Christ inevitably knows His divinity, the author of the commentary concludes. In the present article, the text of this commentary is published and analyzed. One may see that the thesis on Jesus’ ability to contemplate the divine nature was not a particular opinion of John of Dalyāthā. This opinion was representative of East Syriac mystical movement (or at least of one of monastic traditions within this movement).

‘Till the whisper…You know…When you can't hear the words’: Narrated Memory and the ‘Fragmented’ Body in Samuel Beckett's Late Drama

2021 ◽  
Vol 30 (2) ◽  
pp. 139-155
Author(s):  
Michelle Charalambous
Keyword(s):  
Present Article ◽  
The Body ◽  
Narrative Form ◽  
Close Reading ◽  
The Past ◽  
The Relationship ◽  
Late Works

Samuel Beckett's interest in the experience of memory and the central role the body plays in the re-experience of the past has been most evident since the time he composed Krapp's Last Tape (1958), one of his most famous memory plays where the body can actually ‘touch’ its voice of memory. In this context, the present article provides a close reading of two of Beckett's late works for the theatre, namely That Time (1976) and Ohio Impromptu (1981), where the author once again addresses the relationship between the body and memory. Unlike his earlier drama, however, in That Time and Ohio Impromptu Beckett creates a ‘distance’, as it were, between memory and the body on stage by presenting the former as a narrative and by reducing the latter to an isolated part or by restricting it to limited movements. Looking closely at this ‘distance’ in these late plays, the article underlines that the body does not lose its authority or remains passive in its re-experience of the past. Rather – the article argues – the body essentially plays a determining role in these stripped-down forms as is shown in its ability to ‘interrupt’ and somatically punctuate the fixity of the narrative form memory takes in these works.

Deciphering Hume

2020 ◽  
Vol 57 (1) ◽  
pp. 202-215
Author(s):  
Evgeniy N. Blinov ◽  
Keyword(s):  
Human Nature ◽  
Present Article ◽  
Personal Identity ◽  
Critical Analysis ◽  
Radical Empiricism ◽  
Treatise Of Human Nature ◽  
Gradual Shift ◽  
Human Understanding ◽  
Philosophical Project

The present article analyzes an ambitious attempt to revisit and reevaluate Hume’s metaphysical project in the early 21th century, proposed by Vadim Vasilyev. His claim is to demonstrate that the problems raised by the author of Treatise of Human Nature and Enquiry concerning Human Understanding are far from being completely resolved and could provide us some valuable hints into the problems of contemporary analytical metaphysics. Against a widespread consensus that the evolution in Hume’s had been insignificant, Vasilyev maintains that his philosophical project underwent crucial transformations. He provides evidence of a gradual shift from a radical empiricism to a moderate rationalism by re-examining some classical problems of Hume’s studies and providing a critical analysis of the problems of causality and personal identity. This review provides some arguments for and against Vasilyev’s claims.

To become one with the instrument: The unfolding of a musical topography

2015 ◽  
Vol 21 (2) ◽  
pp. 207-230 ◽  
Author(s):  
Pablo Rojas
Keyword(s):  
Present Article ◽  
Musical Instrument ◽  
Point Of View ◽  
The Body ◽  
Musical Practice ◽  
Stylistic Elements ◽  
Tonal Space ◽  
Semiotic Anthropology

The present article advances the notion of musical topography to describe the engagement between a practitioner and the musical instrument, emphasizing its developmental character. From the point of view of semiotic anthropology, it is suggested that the development of such a practical engagement is guided by expressivity, and that the instrument appears not only as an extension of the body, but participates in the generation of a unitary field, where bodily motion, the instrument and the tonal space are intertwined. The development of lived musical practice draws its force from a situated tradition that consists of normative, structural and stylistic elements, and of a constellation of genres and values shaped and reshaped by generations of practitioners. Finally, it is emphasized that the notion of musical topography brings back to musical praxis its long neglected imaginative dimension.

A Wojtyłian Reading of Performativity and the Self in Judith Butler

2020 ◽  
Author(s):  
Angela Franks
Keyword(s):  
Human Nature ◽  
Human Person ◽  
Judith Butler ◽  
The Body ◽  
The Self ◽  
Power Dynamics ◽  
Divine Power ◽  
John Paul Ii ◽  
The Subject ◽  
Power Of God

Abstract Drawing on Hegel, Judith Butler argues that the subject is the product of its desire for subject-ion. The subject, its gender, and even the sexed body itself come into being through reiterating or parodying preexisting norms and discourses of power (“performativity”). Butler rejects the realities of substance and a fixed human nature that would limit the possibilities of performativity. I summarize and assess Butler’s proposals, highlighting both the value and the drawbacks of her theory. I then show how John Paul II’s understanding of meaning and of the body as tasks takes up what is positive in Butler. He escapes the pitfalls of her thought, however, by retaining both metaphysics and revelation. He argues that the subject exists as substance or suppositum, which defends it against the encroachment of power. He also insists on the importance of human nature, which makes the human person to be the kind of substance who can form herself through the God-given task of creative action directed toward meaningful self-gift. Lastly, John Paul II emphasizes that the divine power of God enables the person to transcend the power dynamics of the culture of death.

ELOQUENT ACTION: THE BODY AND MEANING IN EARLY COMMEDIA DELL'ARTE

2009 ◽  
Vol 50 (2) ◽  
pp. 251-315 ◽  
Author(s):  
Matthew Buckley
Keyword(s):  
Facial Expression ◽  
Human Nature ◽  
External Action ◽  
The Body ◽  
Whole Body ◽  
Commedia Dell'arte ◽  
General Terms ◽  
The World ◽  
The Many ◽  
Common Character

One of the things that strikes one most forcibly in surviving images of early commedia dell'arte is its enigmatic physicality, the manner in which its actors everywhere adopt postures and make gestures that seem not merely emphatic and exaggerated but almost hieroglyphic, full of some additional implication, laden with a figural and emblematic resonance that we sense but no longer see. In general terms, this quality is easily understood, as the body clearly served in commedia as a complex and polyvalent instrument of expression. Its gestures and movements were, as in all theatre, indexically linked to dramatic action, and they also served, as in much masked drama, as surrogates for the facial expression of affect, in that the movements and aspects of the whole body were enlisted to articulate the motions and mien of a veiled face and to overcome or play upon the sensation of estranged speech produced by the half-mask's bifurcation of the visage. Moreover, in a manner less familiar but illustrated well in Fig. 1, these movements and aspects also functioned as expressions in their own right, not articulating the affect or expression attendant upon immediate speech or situation or delineating the lines of external action but signaling the many impulses and various appetites of the world, the varied aspects of all persons and of the body itself, and invoking at times as their implicatory context human nature, common character, and identity rather than situation, attitude, or emotion.

Ancient Concepts of Personal Identity

2009 ◽  
pp. 259-270
Author(s):  
Christopher Gill
Keyword(s):  
Social Identity ◽  
Human Nature ◽  
Moral Education ◽  
Personal Identity ◽  
The Body ◽  
Human Beings ◽  
True Self ◽  
Human Identity ◽  
Body And Soul ◽  
The City

The burgeoning science of human nature recognized the implications for human identity. In the later fifth or early fourth centuries BCE philosophers started to develop a systematically dualistic account of human beings as composites of body and soul. In this view, the body is something that embeds the person in a particular community, and the soul is the true ‘self’, the locus of desires and beliefs which those communities could shape. This article suggests that personal identity is for these thinkers social identity, and it is no coincidence that Plato's utopian designs for a polis in the Republic are largely structured around rethinking the educational curriculum, or, conversely, that Protagoras assigns the central role in moral education to the city as a whole.

God and Man

Philosophy ◽  
1930 ◽  
Vol 5 (20) ◽  
pp. 559-567
Author(s):  
Clement C. J. Webb
Keyword(s):  
Human Nature ◽  
Present Article ◽  
The World ◽  
The Moment ◽  
Independent Reality

Just three years ago I contributed to this Journal a few remarks on the problem of the relation of “God” to “the World.” I propose in the present article to add some observations on the closely connected (and, indeed, overlapping) problem of the relation of “God” to “Man”; especially in view of the theory, by no means a new one, but at the moment much in evidence (and that in more shapes than one), that when we speak of God what we have really in mind is our own human nature or some part or aspect of it, imaginatively objectified as a distinct or independent reality.

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