Differenzierungen im Begriff, Gegenwart‘ bei Husserl und Merleau-Ponty

2017 ◽  
Vol 2017 (1) ◽  
pp. 39-54
Author(s):  
Jörg Zimmer
Keyword(s):  
Modern Philosophy ◽  
The Body ◽  
Fundamental Concept ◽  
Phenomenological Description ◽  
Philosophy Of Time ◽  
Phenomenology Of Perception ◽  
The World ◽  
Classical Philosophy ◽  
The Moment ◽  
Empty Time

In classical philosophy of time, present time mainly has been considered in its fleetingness: it is transition, in the Platonic meaning of the sudden or in the Aristotelian sense of discreet moment and isolated intensity that escapes possible perception. Through the idea of subjective constitution of time, Husserl’s phenomenology tries to spread the moment. He transcends the idea of linear and empty time in modern philosophy. Phenomenological description of time experience analyses the filled character of the moment that can be detained in the performance of consciousness. As a consequence of the temporality of consciousness, he nevertheless remains in the temporal conception of presence. The phenomenology of Merleau-Ponty, however, is able to grasp the spacial meaning of presence. In his perspective of a phenomenology of perception, presence can be understood as a space surrounding the body, as a field of present things given in perception. Merleau-Ponty recovers the ancient sense of ‘praesentia’ as a fundamental concept of being in the world.

Perception

2017 ◽  
Author(s):  
Emmanuel Alloa
Keyword(s):  
The Body ◽  
Phenomenology Of Perception ◽  
The World ◽  
General Concern

This chapter deals with the ‘first phase’, placed under the general concern with ‘perception’ as the key to embodied existence. It highlights Merleau-Ponty early engagement with the empirical sciences, psychology and biology, retraces the evolution from The Structure of Behavior to the Phenomenology of Perception and focuses on the discovery that the body is not a thing in the world, but a medium to the world. Subchapters: (Dis)avowal of Science, Between the Mechanical and Gestalt, Milieu, From the Milieu to the World, The Problem of Transcendence

scholarly journals THE FACT OF CREATION AND THE LIMITS OF SCIENTIFIC KNOWLEDGE

2020 ◽  
Vol 4 (1) ◽  
pp. 85-101
Author(s):  
Ion Marian CROITORU ◽  
Keyword(s):  
New Physics ◽  
The Body ◽  
Christian Theology ◽  
The World ◽  
The Creation ◽  
Science And Theology ◽  
To Come ◽  
The Times ◽  
The Moment ◽  
The Universe

Although scientific research is in full bloom regarding, for instance, the environment, the fact of creation cannot be ignored either, even if some scientists deny it, while others ascertain it, albeit from perspectives, however, foreign to the patristic vision specific of the Orthodoxy. Consequently, the limits of cosmology are structured as well by Christian theology, which shows that the study of the world, guided by laws of physics in a limited framework, is carried out inside the creation affected by the consequences of the primordial sin, so that the reality of the world before sin is known only to those who reach spiritual perfection and holiness, therefore, from an eschatological perspective, since they, too, go through the moment of separation of the soul from the body, waiting for the general resurrection. Therefore, a new way of being is affirmed in the Orthodox Church, by the personal experience of each believer, which is a transformation on the personal and cosmic level, according to Jesus Christ’s resurrected body, which means the reality of a new physics, which concerns both the beginning of the universe, but also its new dimension, at the Lord’s Second Coming, when heaven and earth will be renewed by transfiguration. Regarding the existence of the universe, the differences are given by the perceptions of two cosmologies. Thus, the theonomous cosmology highlights man’s purpose on earth, the necessity of moral and spiritual life, and the transfiguration of creation, explaining God’s presence in His creation, but also His work in it, namely the transcendence and the immanence in relation to the creation. The autonomous cosmology engenders the evolutionist theory, which leads to secularism and, consequently, to the gap between the contemporary man’s technological progress, and his spiritual and moral regress. Today, more scientists are turning their attention also to the data of the divine Revelation, the way it makes itself known by its organs, the Holy Scripture and the Holy Tradition, in the one Church, which will mean a deepening of the dialogue between science and theology in favour of the man from everywhere and from the times to come.

scholarly journals El lenguaje y la ficción encarnada. Un acercamiento fenomenológico a Cuento amarillo.

Sincronía ◽  
2021 ◽  
Vol XXV (79) ◽  
pp. 223-234
Author(s):  
Joselyn Pérez Pérez ◽  
Keyword(s):  
Literary Work ◽  
Body Language ◽  
The Body ◽  
Theoretical Base ◽  
Theoretical Discussion ◽  
Phenomenology Of Perception ◽  
The World

This article is a literary approach that seeks to answer the question about the phenomenological relationship between body-language and the storyteller Cuento amarillo. For this, he uses the Merleau-Ponty phenomenology as a theoretical base in two base works, The Prose of the World and The Phenomenology of Perception, from which he seeks to explore how the concepts of body, language and fiction are operating within the narrative with the purpose is to glimpse the textual guidelines that make up the characters of this literary work and within phenomenology itself and therefore create a new proposal towards the body with a view to a theoretical discussion with language.

scholarly journals The understanding of the body and movement in Merleau-Ponty

2019 ◽  
Vol 42 (1) ◽  
pp. 201-226
Author(s):  
Patricia Moya Cañas
Keyword(s):  
The Body ◽  
Phenomenology Of Perception ◽  
The World ◽  
Real Value

Abstract: The author seeks an explanation for Merleau-Ponty's expression "the body understands", to which a real value is applied: the objects of the world have a signification that the body grasps by way of perception. The analysis focuses on Merleau-Ponty's Phenomenology of perception and on notes from two of his courses, Le monde sensible et le monde de l'expression and La nature. In these works, there is a constant allusion to the I can as an underlying and grounding mode with regard to the I think. The French philosopher thus grants a central role to movement that demonstrates the interweaving of the body with the world.

scholarly journals Meditation on the Body in Chapter 7 of Saddharmasmṛtyupasthānasūtra

Religions ◽  
2020 ◽  
Vol 11 (6) ◽  
pp. 283 ◽  
Author(s):  
Robert Kritzer
Keyword(s):  
External World ◽  
The Body ◽  
Scientific Observation ◽  
Buddhist Literature ◽  
The World ◽  
First Millennium ◽  
The Moment ◽  
External Body

Saddharmasmṛtyupasthānasūtra is an Indian Buddhist sutra dating to the first half of the first millennium. Chapter 7 of the sutra consists of a very long meditation on the body, unusual in Buddhist literature for its anatomical, especially osteological, detail. The meditation also includes extensive descriptions of many internal worms as well as the internal winds that destroy the worms at the moment of death. The sutra has several elements not found in other Buddhist texts. For example, the Saddharmasmṛtyupasthānasūtra meditation on the body includes extensive descriptions of things in the external world (e.g., rivers, mountains, flowers) and designates them as the “external body”. Most strikingly, the meditation on the body found in Saddharmasmṛtyupasthānasūtra differs from the general scholarly perception of Buddhist meditations on the body in that it does not emphasize impurity or generate repulsion. Instead, the sutra guides the meditator through a dispassionate and “scientific” observation of the body and the world.

Wondering the World Directly – or, How Movement Outruns the Subject

2014 ◽  
Vol 20 (3-4) ◽  
pp. 162-188 ◽  
Author(s):  
Erin Manning
Keyword(s):  
Process Philosophy ◽  
The Body ◽  
Alfred North Whitehead ◽  
The World ◽  
The Subject ◽  
The Moment

Turning to the moment when phenomenology (Maurice Merleau-Ponty) meets process philosophy (Alfred North Whitehead), this article turns around three questions: (a) How does movement produce a body? (b) What kind of subject is introduced in the thought of Merleau-Ponty and how does this subject engage with or interfere with the activity here considered as ‘body’? (c) What happens when phenomenology (Merleau-Ponty) meets process philosophy (Alfred North Whitehead)? and builds around three propositions (a) There is never a body as such: what we know are edgings and contourings, forces and intensities: a body is its movement (b) Movement is not to be reduced to displacement (c) A philosophy of the body never begins with the body: it bodies.

scholarly journals The Body as a Reality in the Sign System of Screen Culture and Sexuality as its Ideology

2020 ◽  
pp. 19-44 ◽  
Author(s):  
Hanna Chmil ◽  
Nadiia Korablova
Keyword(s):  
Modern Philosophy ◽  
Human Body ◽  
Role Models ◽  
Complete Loss ◽  
The Body ◽  
Sign System ◽  
The World ◽  
Intentional Acts

The topic of corporeality is due to research in the field of modern philosophy (phenomenology, existentialism), in which the concept of body is a meaning-generating category since it occupies a place in space, indicates the presence of a person in the world and determines the intentional acts of one’s consciousness, focus on the world. Second but no less important factor is stating of our post-bodily future, its connection with the fact of the disappearance of the human body and the need to fight for human physicality with artificial bodies, an analysis of the consequences that the loss of the human body will have for a man and humanity, which can lead to the complete loss of connection with reality. The indicated problem fields interest authors of this study from the perspective of their representation in the on-screen culture, in which the onscreen body as a reference is a reality and performs an ideological function demonstrating and stimulating the production of role models desirable for the culture. The image, presented on the screen, provides the viewer (in the case of their psychological matching) self-identification and, hence, the presence in the reality in the sense that its uncertainty causes its absence.

scholarly journals Boundary phenomenon Bakhtin’s philosophy

2020 ◽  
Vol 20 (3-4) ◽  
pp. 41-47
Author(s):  
Natalia V. Baraboshina
Keyword(s):  
Modern Philosophy ◽  
Self Determination ◽  
Individual Responsibility ◽  
The World ◽  
The Moment

The article analyzes the phenomenon of boundary in the philosophy of M.M. Bakhtin. The thesis that the boundary in the concept of M.M. Bakhtin can be considered as a dialogue in which each remark of the participants presents a full-fledged questioning about being, requiring individual responsibility and correlation of meanings. The boundary in Bakhtins theory is considered from the perspective of participatory thinking, as the moment of transition in a responsible act in which a person affirms being-co-being. The perspective of considering the boundary as an event (event) the point of meaning in a situation of context-event motivation and self-determination of a person in the world of culture is shown. The article outlines the potential of the boundary as one of the significant concepts in Bakhtins anthropological ontology and modern philosophy.

Metaphysics of movement

2021 ◽  
pp. 598-608
Author(s):  
Gr.G. Khubulava
Keyword(s):  
Middle Ages ◽  
Human Life ◽  
History Of Philosophy ◽  
The Body ◽  
Bodily Movement ◽  
The World ◽  
History Of ◽  
The Difference ◽  
The Moment ◽  
The Mind

Relevance. Movement surrounds and accompanies us everywhere: planets move, time, river waters, the life of cities is accompanied by traffic along highways. Our own life is also inseparable from the phenomenon of movement, both at the micro and macro levels: whether it be the movement and division of atoms of matter and cells of the body, the movement and interaction of our bodies in space, or the movement of a person towards a specific goal, conditioned by intention and expressed in actions, which in themselves are also a movement of the will. Purpose: to describe and evaluate the nature of the phenomenon of movement both in the history of philosophy (from Zeno to Descartes and Bergson) and in the history of medicine (from Aristotle and Celsus to modern mechanisms that give a person a chance to return the possibility of movement as an aspect of full life). Methods: the research method is not only the analysis of the development of the phenomenon of movement in the history of philosophy and science, but also the analysis of the influence of modern technologies on the very understanding of the nature of movement not as a physiological, but as an ontological phenomenon. Results. The ancient idea of movement as a deception of the senses, describing the closed on itself the existence of an objectively motionless space or being the source and cause of eternally arising and disintegrating existence, was an attempt by thinkers to “catch the mind on being”, not just creating a picture of a single cosmos, but also comprehending him as part of the human world. The bodily movement and structure of a person was understood as part of the visible and speculative structure of being. The thought of the Middle Ages, which understood movement as the path of the world and man to God, perceived the phenomenon of movement as an expression of free will and, at the same time, the desire of the world to its completion, which is at the same time the moment of its transformation. The Renaissance epoch, which proclaimed man as an end in itself for existence, closely links the physical movement of man with the movement of the cosmos, and considers the visible nature to be the source of knowledge of the Divine Will. The New Time, which theoretically separated the mechanics of the bodily and the impulses of the soul and mind and declared man a “biological machine”, in fact does not break the relationship between the movement of the soul and the body, but, demonstrating the difference in the nature of these movements, anticipated the discovery of psychosomatics. Finally, modern times not only created a classification of “body techniques” inherent in various stages of human life and groups of people, describing the socio-cultural aspect of corporeality, but also perceived movement as an act of our existence and involvement in the existence of the world. Conclusion. Movement cannot be understood as a purely physiological act. In the process of growth, becoming, having barely learned to walk, we are faced with the need to perform actions, to “behave”, to be like a personal I and as a part of the moving world that collided with us. A world in which every step is an event and deed capable of defining “the landscape of our personal and universal being”.

Time

2018 ◽  
pp. 388-396
Author(s):  
Federico Leoni
Keyword(s):  
Modern Philosophy ◽  
The Body ◽  
Living Body ◽  
The World ◽  
The Subject

The idea of time plays a central role in modern philosophy. Modern philosophy doesn’t want to investigate Being, but a particular kind of Being, namely the Being of the subject which investigates Being. Then it identifies the subject with its capacity of thinking, perceiving, sensing, judging, and isolates the condition of this capacity in an operation of all further operations. Time is this transcendental operation. In other terms, time is synthesis, namely the capacity a subject has to be present to himself in order to be present to the world. This presence to presence which is time is the most profound structure of the subject, and when time becomes bodily synthesis, namely the operation of a living body which feels itself living, then psychopathological experience becomes the intermittence, the fragmentation, the impossibility of the body itself. An entire landscape of profoundly innovating readings of what we call madness becomes possible.

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