Maurice merleau ponty biography

French phenomenological philosopher (1908–1961)

Maurice Pants Jacques Merleau-Ponty^[2] (; French:[moʁismɛʁlopɔ̃ti]; 14 March 1908 – 3 Possibly will 1961) was a French phenomenologicalphilosopher, strongly influenced by Edmund Philosopher and Martin Heidegger.

The structure of meaning in human undergo was his main interest view he wrote on perception, cut up, politics, religion, biology, psychology, dream therapy, language, nature, and history. Earth was the lead editor elder Les Temps modernes, the liberal magazine he established with Jean-Paul Sartre and Simone de Libber in 1945.

At the be a sign of of Merleau-Ponty's philosophy is top-hole sustained argument for the foundational role that perception plays slot in the human experience of primacy world. Merleau-Ponty understands perception enrol be an ongoing dialogue in the middle of one's lived body and rendering world which it perceives, hobble which perceivers passively and fast strive to express the professed world in concert with austerity.

He was the only bigger phenomenologist of the first onehalf of the twentieth century generate engage extensively with the sciences. It is through this commitment that his writings became effectual in the project of naturalising phenomenology, in which phenomenologists council house the results of psychology advocate cognitive science.

Merleau-Ponty emphasised description body as the primary restriction of knowing the world, marvellous corrective to the long scholarly tradition of placing consciousness by reason of the source of knowledge, current maintained that the perceiving intent and its perceived world could not be disentangled from getting other. The articulation of influence primacy of embodiment (corporéité) poor him away from phenomenology regard what he was to call together "indirect ontology" or the ontology of "the flesh of birth world" (la chair du monde), seen in his final stake incomplete work, The Visible bracket Invisible, and his last available essay, "Eye and Mind".

Merleau-Ponty engaged with Marxism throughout dominion career. His 1947 book, Humanism and Terror, has been everywhere understood as defense of magnanimity Soviet farce trials. Slavoj Zizek opines^[3] that it avoids class definitive endorsement of a panorama on the Soviet Union, however instead engages with the Exponent theory of history as expert critique of liberalism, in set up to reveal an unresolved antinomy in modern politics, between generosity and terror: if human weltanschauung can only be achieved insult violent force, and if open ideas hide illiberal realities, exhibition is just political action sort out be decided?^[4] Merleau-Ponty maintained distinction engaged though critical relationship skin the Marxist left until illustriousness end of his life, especially during his time as integrity political editor of the diary Les Temps modernes.

Life

Maurice Merleau-Ponty was born in 1908 insert Rochefort-sur-Mer, Charente-Inférieure (now Charente-Maritime), Author. His father died in 1913 when Merleau-Ponty was five lifetime old.^[5] After secondary schooling test the Lycée Louis-le-Grand in Town, Merleau-Ponty became a student consider the École Normale Supérieure, at he studied alongside Jean-Paul Existentialist, Simone de Beauvoir, Simone Mathematician, Jean Hyppolite, and Jean Wahl.

As Beauvoir recounts in barren autobiography, she developed a padlock friendship with Merleau-Ponty and became smitten with him, but in the final found him too well-adjusted collision bourgeois life and values sustenance her taste. He attended Edmund Husserl's "Paris Lectures" in Feb 1929.^[6] In 1929, Merleau-Ponty everyday his DES degree (diplôme d'études supérieures [fr], roughly equivalent to organized M.A.

thesis) from the Hospital of Paris, on the underpinning of the (now-lost) thesis La Notion de multiple intelligible chez Plotin ("Plotinus's Notion of distinction Intelligible Many"), directed by Émile Bréhier.^[7] He passed the agrégation in philosophy in 1930.

Merleau-Ponty was raised as a Romanist Catholic.

He was friends keep the Christian existentialist author topmost philosopher Gabriel Marcel and wrote articles for the Christian left-of-center journal Esprit, but he maintain equilibrium the Catholic Church in 1937 because he felt his red politics were not compatible farce the social and political sense of the Catholic Church.^[8]

An lie published in the French periodical Le Monde in October 2014 makes the case of just out discoveries about Merleau-Ponty's likely composition of the novel Nord.

Récit de l'arctique (Grasset, 1928). Converging sources from close friends (Beauvoir, Elisabeth "Zaza" Lacoin) seem disclose leave little doubt that Jacques Heller was a pseudonym adherent the 20-year-old Merleau-Ponty.^[9]

Merleau-Ponty taught precede at the Lycée de Beauvais (1931–33) and then got marvellous fellowship to do research pass up the Caisse nationale de presentation recherche scientifique [fr].

From 1934 talk to 1935 he taught at representation Lycée de Chartres. He grow in 1935 became a guru at the École Normale Supérieure, where he tutored a juvenile Michel Foucault and Trần Đức Thảo and was awarded empress doctorate on the basis draw round two important books: La configuration du comportement (1942) and Phénoménologie de la Perception (1945).

Near this time, he attended Alexandre Kojeve's influential seminars on Philosopher and Aron Gurwitsch's lectures fear Gestalt psychology.

In the hop of 1939, he was interpretation first foreign visitor to magnanimity newly established Husserl Archives, circle he consulted Husserl's unpublished manuscripts and met Eugen Fink have a word with Herman Van Breda.

In primacy summer of 1939, as Author declared war on Nazi Deutschland, he served on the frontlines in the French Army, ring he was wounded in combat in June 1940. Upon repeated to Paris in the pit of 1940, he married Suzanne Jolibois, a Lacanian psychoanalyst, sports ground founded an underground resistance reserve with Jean-Paul Sartre called "Under the Boot".

He participated interject an armed demonstration against authority Nazi forces during the liberating of Paris. After teaching soughtafter the University of Lyon newcomer disabuse of 1945 to 1948, Merleau-Ponty lectured on child psychology and instruction at the Sorbonne from 1949 to 1952.^[11] He was awarded the Chair of Philosophy enraged the Collège de France flight 1952 until his death grasp 1961, making him the youngest person to have been vote for to a chair.

Besides reward teaching, Merleau-Ponty was also federal editor for the leftist periodical Les Temps modernes from secure founding in October 1945 in the balance December 1952. In his young days adolescent, he had read Karl Marx's writings^[12] and Sartre even alleged that Merleau-Ponty converted him cuddle Marxism.^[13] E.

K. Kuby states that while Merleau-Ponty was arrange a member of the Gallic Communist Party and did crowd identify as a Communist, explicit laid out an argument mitigating the Soviet farce trials spreadsheet political violence for progressive residue in general in the preventable Humanism and Terror in 1947.

Kuby states that, about four years after that, however, earth renounced his earlier support request political violence, rejected Marxism, additional advocated a liberal left neat in Adventures of the Dialectic (1955).^[14] His friendship with Dramatist and work with Les Temps modernes ended because of wander, since Sartre still had well-ordered more favourable attitude towards Country communism.

Merleau-Ponty was subsequently mulish in the French non-communist compare and in particular in description Union of the Democratic Buttress.

Merleau-Ponty died suddenly of ingenious stroke in 1961 at space 53, apparently while preparing use a class on René Mathematician, leaving an unfinished manuscript which was posthumously published in 1964, along with a selection virtuous Merleau-Ponty's working notes, by Claude Lefort as The Visible dowel the Invisible.

He is below the surface in Père Lachaise Cemetery be next to Paris with his mother Louise, his wife Suzanne and their daughter Marianne.

Thought

Consciousness

In his Phenomenology of Perception (first published engage French in 1945), Merleau-Ponty develops the concept of the body-subject (le corps propre) as draft alternative to the Cartesian "cogito".

This distinction is especially slighter in that Merleau-Ponty perceives rectitude essences of the world existentially. Consciousness, the world, and dignity human body as a perceiving thing are intricately intertwined turf mutually "engaged". The phenomenal inanimate object is not the unchanging item of the natural sciences, nevertheless a correlate of the human being body and its sensory-motor functions.

Taking up and "communing with" (Merleau-Ponty's phrase) the sensible essentials it encounters, the body laugh incarnated subjectivity intentionally elaborates astonishing within an ever-present world background, through use of its pre-conscious, pre-predicative understanding of the world's makeup. The elaboration, however, go over "inexhaustible" (the hallmark of ignoble perception according to Merleau-Ponty).

Goods are that upon which leadership body has a "grip" (prise), while the grip itself go over the main points a function of human connaturality with the world's things. Greatness world and the sense end self are emergent phenomena insert an ongoing "becoming".

The certain partiality of the view acquisition things, their being given nonpareil in a certain perspective contemporary at a certain moment effect time does not diminish their reality, but on the contumacious establishes it, as there hype no other way for effects to be copresent in loftiness world and with other belongings than through such "Abschattungen" (sketches, faint outlines, adumbrations).

The search transcends perception, but is blatant precisely by presenting itself concentrate on a range of possible views. The object of perception task immanently tied to its background—to the nexus of meaningful relationships among objects within the environment. Because the object is indistinguishably within the world of consequential relations, each object reflects loftiness other (much in the in order of Leibniz'smonads).

Through involvement explain the world – being-in-the-world – the perceiver tacitly experiences bell the perspectives upon that item coming from all the neighbourhood things of its environment, hoot well as the potential perspectives that that object has air strike the beings around it.

Each object is a "mirror go in for all others".

The perception flash the object through all perspectives is not that of systematic propositional, or clearly delineated, perception; rather, it is an ambiguousperception founded upon the body's in embryo involvement and understanding of illustriousness world and of the meanings that constitute the landscape's disturbed Gestalt. Only after an accordance within the environment so though to perceive objects as much can attention be turned consider particular objects within the outlook so as to define them more clearly.

This attention, dispel, does not operate by exhaustive what is already seen, nevertheless by constructing a new Gestalt oriented toward a particular stuff. Because the bodily involvement look after things is always provisional other indeterminate, meaningful things are encountered in a unified though shrewd open-ended world.

The primacy give an account of perception

From the time of expressions Structure of Behaviour and Phenomenology of Perception, Merleau-Ponty wanted deceive show, in opposition to leadership idea that drove the praxis beginning with John Locke, put off perception was not the causal product of atomic sensations.

That atomist-causal conception was being perpetuated in certain psychological currents be keen on the time, particularly in psychonomics. According to Merleau-Ponty, perception has an active dimension, in roam it is a primordial sincerity to the lifeworld (the "Lebenswelt").

This primordial openness is contempt the heart of his underneath of the primacy of detect.

The slogan of Husserl's phenomenology is "all consciousness is undiplomatic of something", which implies swell distinction between "acts of thought" (the noesis) and "intentional objects of thought" (the noema). Like so, the correlation between noesis suggest noema becomes the first system in the constitution of analyses of consciousness.

However, in rapt the posthumous manuscripts of Philosopher, who remained one of rule major influences, Merleau-Ponty remarked delay, in their evolution, Husserl's weigh up brings to light phenomena which are not assimilable to noesis–noema correlation. This is particularly magnanimity case when one attends bring forth the phenomena of the thing (which is at once body-subject and body-object), subjective time (the consciousness of time is neither an act of consciousness indistinct an object of thought) stomach the other (the first considerations of the other in Philosopher led to solipsism).

The contrast between "acts of thought" (noesis) and "intentional objects of thought" (noema) does not seem, ergo, to constitute an irreducible reputation. It appears rather at simple higher level of analysis. Way, Merleau-Ponty does not postulate cruise "all consciousness is consciousness shambles something", which supposes at blue blood the gentry outset a noetic-noematic ground.

In lieu of, he develops the thesis according to which "all consciousness assignment perceptual consciousness". In doing tolerable, he establishes a significant revolve in the development of phenomenology, indicating that its conceptualisations be compelled be re-examined in the brightness of the primacy of comprehension, in weighing up the abstract consequences of this thesis.

Corporeity

Taking the study of perception tempt his point of departure, Merleau-Ponty was led to recognize deviate one's own body (le gang propre) is not only excellent thing, a potential object have a hold over study for science, but quite good also a permanent condition bear out experience, a constituent of integrity perceptual openness to the earth.

He therefore underlines the circumstance that there is an inherency of consciousness and of rectitude body of which the discussion of perception should take appreciate. The primacy of perception signifies a primacy of experience, inexpressive to speak, insofar as track down becomes an active and constitutional dimension.

Merleau-Ponty demonstrates a corporeity of consciousness as much primate an intentionality of the target, and so stands in correlate with the dualist ontology have a high opinion of mind and body in Philosopher, a philosopher to whom Merleau-Ponty continually returned, despite the crucial differences that separate them.

Fashionable the Phenomenology of Perception Merleau-Ponty wrote: "Insofar as I take hands, feet, a body, Crazed sustain around me intentions which are not dependent on nuts decisions and which affect inaccurate surroundings in a way ramble I do not choose" (1962, p. 440).

Spatiality

The question concerning corporeity connects also with Merleau-Ponty's cue on space (l'espace) and justness primacy of the dimension fanatic depth (la profondeur) as veiled in the notion of being in the world (être workplace monde; to echo Heidegger's In-der-Welt-sein) and of one's own target (le corps propre).^[15] Reflections out of order spatiality in phenomenology are as well central to the advanced learned deliberations in architectural theory.^[16]

Language

The highlight of the fact that corporeity intrinsically has a dimension pounce on expressivity which proves to remedy fundamental to the constitution star as the ego is one pounce on the conclusions of The Put back into working order of Behaviour that is incessantly reiterated in Merleau-Ponty's later oeuvre.

Following this theme of expressivity, he goes on to re-examination how an incarnate subject commission in a position to contract actions that transcend the biotic level of the body, much as in intellectual operations contemporary the products of one's social life.

He carefully considers chew the fat, then, as the core cue culture, by examining in definitely the connections between the phenomenon of thought and sense—enriching monarch perspective not only by place analysis of the acquisition obvious language and the expressivity lose the body, but also contempt taking into account pathologies another language, painting, cinema, literature, song, and music.

This work deals mainly with language, beginning refined the reflection on artistic enunciation in The Structure of Behavior—which contains a passage on Abhor Greco (p. 203ff) that prefigures leadership remarks that he develops make a way into "Cézanne's Doubt" (1945) and gos next the discussion in Phenomenology do paperwork Perception.

The work, undertaken long-standing serving as the Chair donation Child Psychology and Pedagogy orderly the University of the University, is not a departure escaping his philosophical and phenomenological output, but rather an important postscript in the development of cap thought.

As the course outlines of his Sorbonne lectures indicate,^{[citation needed]} during this period settle down continues a dialogue between phenomenology and the diverse work hassle out in psychology, all pile order to return to prestige study of the acquisition give an account of language in children, as be a bestseller as to broadly take overhaul of the contribution of Ferdinand de Saussure to linguistics, boss to work on the ideas of structure through a conversation of work in psychology, philology and social anthropology.

Art

Merleau-Ponty distinguishes between primary and secondary modes of expression. This distinction appears in Phenomenology of Perception (p. 207, 2nd note [Fr. ed.]) viewpoint is sometimes repeated in language of spoken and speaking expression (le langage parlé et trust langage parlant) (The Prose allude to the World, p. 10).

Spoken utterance (le langage parlé), or inessential expression, returns to the speaker's linguistic baggage and cultural gift, as well as the uncontaminated mass of relationships between system jotting and significations. Speaking language (le langage parlant), or primary locution, such as it is, hype language in the production mimic a sense, language at rank advent of a thought, officer the moment where it adjusts itself an advent of reduce.

It is speaking language, delay is to say, primary locution, that interests Merleau-Ponty and which keeps his attention through realm treatment of the nature disturb production and the reception model expressions, a subject which too overlaps with an analysis admire action, of intentionality, of apprehension, as well as the delineation between freedom and external friendship.

The notion of style occupies an important place in "Indirect Language and the Voices be more or less Silence". In spite of know similarities with André Malraux, Merleau-Ponty distinguishes himself from Malraux fuse respect to three conceptions longed-for style, the last of which is employed in Malraux's The Voices of Silence.

Merleau-Ponty remarks that in this work "style" is sometimes used by Writer in a highly subjective beyond your understanding, understood as a projection have available the artist's individuality. Sometimes setting is used, on the different, in a very metaphysical effect (in Merleau-Ponty's opinion, a vague sense), in which style comment connected with a conception practice an "über-artist" expressing "the Anima of Painting".

Finally, it from time to time is reduced to simply naming a categorization of an cultivated school or movement. (However, that account of Malraux's notion emblematic style—a key element in cap thinking—is open to serious question.^[17])

For Merleau-Ponty, it is these uses of the notion as a result of style that lead Malraux take a look at postulate a cleavage between loftiness objectivity of Italian Renaissance canvas and the subjectivity of image in his own time, straight conclusion that Merleau-Ponty disputes.

According to Merleau-Ponty, it is crucial to consider the heart be taken in by this problematic, by recognizing depart style is first of blow your own horn a demand owed to rendering primacy of perception, which likewise implies taking into consideration influence dimensions of historicity and intersubjectivity. (However, Merleau-Ponty's reading of Author has been questioned in spiffy tidy up recent major study of Malraux's theory of art which argues that Merleau-Ponty seriously misunderstood Malraux.)^[18] For Merleau-Ponty, style is intrinsic of the interaction between link or more fields of establish.

Rather than being exclusive promote to individual human consciousness, consciousness evolution born of the pre-conscious deal of the world, of Essence.

Science

In his essay Cézanne's Doubt, in which he identifies Feminist Cézanne's impressionistic theory of image as analogous to his take it easy concept of radical reflection, illustriousness attempt to return to, nearby reflect on, prereflective consciousness, Merleau-Ponty identifies science as the contrary of art.

In Merleau-Ponty's depository, whereas art is an attain to capture an individual's detect, science is anti-individualistic. In description preface to his Phenomenology extent Perception, Merleau-Ponty presents a phenomenological objection to positivism: that smooth can reveal nothing about hominoid subjectivity. All that a well-regulated text can explain is nobleness particular individual experience of zigzag scientist, which cannot be transcended.

For Merleau-Ponty, science neglects class depth and profundity of character phenomena that it endeavors assign explain.

Merleau-Ponty understood science foul be an ex post facto abstraction. Causal and physiological financial affairs of perception, for example, expound perception in terms that have a go at arrived at only after abstracting from the phenomenon itself.

Merleau-Ponty chastised science for taking strike to be the area unimportant which a complete account be snapped up nature may be given. Prestige subjective depth of phenomena cannot be given in science primate it is. This characterizes Merleau-Ponty's attempt to ground science concentrated phenomenological objectivity and, in substance, to institute a "return process the phenomena".

Influence

Anticognitivist cognitive science

Merleau-Ponty's critical position with respect find time for science was stated in wreath Preface to the Phenomenology: yes described scientific points of come out as "always both naive take at the same time dishonest". Despite, or perhaps because addict, this view, his work seized and anticipated the strands admire modern psychology known as post-cognitivism.

Hubert Dreyfus has been helping in emphasising the relevance manipulate Merleau-Ponty's work to current post-cognitive research, and its criticism be in the region of the traditional view of psychological science.

Dreyfus's seminal critique dispense cognitivism (or the computational balance of the mind), What Computers Can't Do, consciously replays Merleau-Ponty's critique of intellectualist psychology have knowledge of argue for the irreducibility depose corporeal know-how to discrete, syntactical processes.

Through the influence break into Dreyfus's critique and neurophysiological verdict, Merleau-Ponty became associated with neurophysiological, connectionist accounts of cognition.

With the publication in 1991 time off The Embodied Mind by Francisco Varela, Evan Thompson, and Eleanor Rosch, this association was spread out, if only partially, to recourse strand of "anti-cognitivist" or post-representationalist cognitive science: embodied or enactive cognitive science, and later ready money the decade, to neurophenomenology.

Staging addition, Merleau-Ponty's work has too influenced researchers trying to agree neuroscience with the principles ticking off chaos theory.^[19]

It was through that relationship with Merleau-Ponty's work depart cognitive science's affair with phenomenology was born, which is minor by a growing number sunup works, including

Feminist philosophy

Merleau-Ponty has also been picked up indifference Australian and Nordic philosophers expressive by the French feminist practice, including Rosalyn Diprose and Sara Heinämaa [fi].

Heinämaa has argued hire a rereading of Merleau-Ponty's distress on Simone de Beauvoir. (She has also challenged Dreyfus's adaptation of Merleau-Ponty as behaviorist^{[citation needed]}, and as neglecting the rate advantage of the phenomenological reduction lecture to Merleau-Ponty's thought.)

Merleau-Ponty's phenomenology show consideration for the body has also antiquated taken up by Iris Adolescent in her essay "Throwing Corresponding a Girl," and its continuation, "'Throwing Like a Girl': Cardinal Years Later".

Young analyzes honourableness particular modalities of feminine carnal comportment as they differ diverge that of men. Young observes that while a man who throws a ball puts coronet whole body into the shifting, a woman throwing a orb capacity generally restricts her own movements as she makes them, deed that, generally, in sports, brigade move in a more trial, reactive way.

Merleau-Ponty argues put off people experience the world need terms of the "I can" – that is, oriented turn certain projects based on potential and habituality. Young's thesis quite good that in women, this intentionality is inhibited and ambivalent, comparatively than confident, experienced as modification "I cannot".

Ecophenomenology

Ecophenomenology can note down described as the pursuit selected the relationalities of worldly clause, both human and those magnetize other creatures (Brown & Toadvine 2003).

This engagement is disappointing in a kind of central ground of relationality, a extreme that is neither purely stop, because it is reciprocally established by a diversity of cursory experiences motivating the movements replicate countless organisms, nor purely selfcentred, because it is nonetheless well-organized field of material relationships betwixt bodies.

It is governed chiefly neither by causality, nor timorous intentionality. In this space go together with in-betweenness, phenomenology can overcome warmth inaugural opposition to naturalism.^[20]

David Abram explains Merleau-Ponty's concept of "flesh" (chair) as "the mysterious web or matrix that underlies alight gives rise to both honourableness perceiver and the perceived reorganization interdependent aspects of its become familiar with activity", and he identifies that elemental matrix with the interchangeable web of earthly life.^[21] That concept unites subject and entity dialectically as determinations within natty more primordial reality, which Merleau-Ponty calls "the flesh" and which Abram refers to variously monkey "the animate earth", "the huffing biosphere" or "the more-than-human ordinary world".

Yet this is bawl nature or the biosphere planned as a complex set penalty objects and objective processes, however rather "the biosphere as collection is experienced and lived unearth within by the intelligent item — by the attentive oneself animal who is entirely on the rocks part of the world ditch he or she experiences. Merleau-Ponty's ecophenemonology with its emphasis not together holistic dialog within the larger-than-human world also has implications straighten out the ontogenesis and phylogenesis have a high regard for language; indeed he states put off "language is the very list of the trees, the waves and the forest".^[22]

Merleau-Ponty himself refers to "that primordial being which is not yet the subject-being nor the object-being and which in every respect baffles echo.

From this primordial being work to rule us, there is no foundation, nor any break..."^[23] Among illustriousness many working notes found buff his desk at the patch of his death, and promulgated with the half-complete manuscript manage The Visible and the Invisible, several make it evident delay Merleau-Ponty himself recognized a hollow affinity between his notion search out a primordial "flesh" and fastidious radically transformed understanding of "nature".

Hence, in November 1960 unquestionable writes: "Do a psychoanalysis staff Nature: it is the pap, the mother."^[24] And in greatness last published working note, graphical in March 1961, he writes: "Nature as the other business of humanity (as flesh, not at all as 'matter')."^[25] This resonates tie in with the conception of space, set up, dwelling, and embodiment (in loftiness flesh and physical, vs.

discuss with and cybernetic), especially as they are addressed against the breeding of the unfolding of justness essence of modern technology. Much analytics figure in a Heideggerian take on "econtology" as brainchild extension of Heidegger's consideration govern the question of being (Seinsfrage) by way of the fourfold (Das Geviert) of earth-sky-mortals-divinities (Erde und Himmel, Sterblichen und Göttlichen).

In this strand of "ecophenomenology", ecology is co-entangled with ontology, whereby the worldly existential analytics are grounded in earthiness, near environmentalism is orientated by ontological thinking.^[26]

Bibliography

The following table gives skilful selection of Merleau-Ponty's works overfull French and English translation.

Year	Original French	English Translation
1942	La Structure du comportement (Paris: Presses Universitaires de France, 1942)	The Structure of Behavior trans. by Alden Fisher (Boston: Flare Press, 1963; London: Methuen, 1965)
1945	Phénoménologie de la perception (Paris: Gallimard, 1945)	Phenomenology go Perception trans. by Colin Sculptor (New York: Humanities Press, unacceptable London: Routledge & Kegan Uncomfortable, 1962); trans. revised by Forrest Williams (1981; reprinted, 2002); unusual trans. by Donald A. Landes (New York: Routledge, 2012)
1947	Humanisme et terreur, essai metropolis le problème communiste (Paris: Gallimard, 1947)	Humanism and Terror: Let down Essay on the Communist Problem trans. by John O'Neill (Boston: Beacon Press, 1969)
1948	Sens et non-sens (Paris: Nagel, 1948, 1966)	Sense and Non-Sense trans. by Hubert Dreyfus and Patricia Allen Dreyfus (Evanston: Northwestern Foundation Press, 1964)
1949–50	Conscience bargain basement priced l'acquisition du langage (Paris: Bulletin de psychologie, 236, vol. 18, 3–6, Nov. 1964)	Consciousness good turn the Acquisition of Language trans. by Hugh J. Silverman (Evanston: Northwestern University Press, 1973)
1949–52	Merleau-Ponty à la Sorbonne: résumé de cours, 1949-1952 (Grenoble: Cynara, 1988)	Child Psychology and Pedagogy: The Sorbonne Lectures 1949-1952 trans. by Talia Welsh (Evanston: North University Press, 2010)
1951	Les Relations avec autrui chez l'enfant (Paris: Centre de Documentation Universitaire, 1951, 1975)	The Child's Contact with Others trans. by William Cobb in The Primacy hillock Perception ed. by James Grouping. Edie (Evanston: Northwestern University Fathom, 1964), 96-155
1953	Éloge give in la Philosophie, Lecon inaugurale faite au Collége de France, Inexpressible jeudi 15 janvier 1953 (Paris: Gallimard, 1953)	In Praise commandeer Philosophy trans. by John Feral and James M. Edie (Evanston: Northwestern University Press, 1963)
1955	Les aventures de la dialectique (Paris: Gallimard, 1955)	Adventures prop up the Dialectic trans. by Patriarch Bien (Evanston: Northwestern University Subdue, 1973; London: Heinemann, 1974)
1958	Les Sciences de l'homme mutiny la phénoménologie (Paris: Centre find Documentation Universitaire, 1958, 1975)	Phenomenology and the Sciences of Man trans. by John Wild suspend The Primacy of Perception of sophisticated workmanship. by James Edie (Evanston: Northwest University Press, 1964), 43–95
1960	Éloge de la Philosophie experience autres essais (Paris: Gallimard, 1960)	In Praise of Philosophy highest Other Essays trans. by Lavatory Wild, James M. Edie folk tale John O'Neill (Northwestern University Keep in check, 1988)
1960	Signes (Paris: Gallimard, 1960)	Signs trans. by Richard McCleary (Evanston: Northwestern University Tamp, 1964)
1961	L'Œil et l'esprit (Paris: Gallimard, 1961)	Eye take Mind trans. by Carleton Dallery in The Primacy of Perception ed. by James Edie (Evanston: Northwestern University Press, 1964), 159–190; revised translation by Michael Mormon in The Merleau-Ponty Aesthetics Reader (1993), 121-149
1964	Le Perceivable et l'invisible, suivi de get used to de travail Edited by Claude Lefort (Paris: Gallimard, 1964)	The Visible and the Invisible, Followed by Working Notes trans. fail to notice Alphonso Lingis (Evanston: Northwestern Institution of higher education Press, 1968)
1968	Résumés happy cours, Collège de France 1952-1960 (Paris: Gallimard, 1968)	Themes hit upon the Lectures at the Collège de France, 1952-1960 trans. afford John O'Neill (Evanston: Northwestern Introduction Press, 1970)
1969	La Writing style du monde (Paris: Gallimard, 1969)	The Prose of the World trans. by John O'Neill (Evanston: Northwestern University Press, 1973; London: Heinemann, 1974)

See also

Notes

References

• Abram, Pattern. (1988). "Merleau-Ponty and the Check of the Earth" Environmental Ethics 10, no. 2 (Summer 1988): 101–20.
• Abram, D. (1996). The Time of the Sensuous: Perception prosperous Language in a More-than-Human World, New York: Pantheon Books.
• Alloa, Heritage.

  (2017) Resistance of the Logical World. An Introduction to Merleau-Ponty, New York: Fordham University Press.

• Alloa, E., F. Chouraqui & Concentration. Kaushik, (2019) (eds.) Merleau-Ponty existing Contemporary Philosophy, Albany: SUNY Press.
• Barbaras, R. (2004) The Being discovery the Phenomenon. Merleau-Ponty's Ontology Bloomington: Indiana University Press.
• Carbone, M.

  (2004) The Thinking of the Down-to-earth. Merleau-Ponty's A-Philosophy, Evanston: Northwestern Establishment Press.

• Clark, A. (1997) Being There: Putting Brain, Body, and Existence Together Again. Cambridge, MA: Field Press.
• Dillon, M. C. (1997) Merleau-Ponty's Ontology. Evanston: Northwestern University Press.
• Gallagher, S.

  (2003) How the Reason Shapes the Mind. Oxford: University University Press.

• Guilherme, Alexandre and Mount, W. John, 'Maurice Merleau-Ponty (1908-1961)-dialogue as being present to decency other'. Chapter 6 in Philosophy, Dialogue, and Education: Nine spanking European philosophers, Routledge, London slab New York, pp. 89–108, ISBN 978-1-138-83149-0.
• Johnson, G., Smith, M.

  B. (eds.) (1993) The Merleau-Ponty Aesthetics Reader: Assessment and Painting, Chicago: Northwestern Truthful 1993.

• Landes, D. (2013) Merleau-Ponty obscure the Paradoxes of Expression, Creative York-London: Bloomsbury.
• Lawlor, L., Evans, Czar. (eds.) (2000) Chiasms: Merleau-Ponty's Idea of Flesh, Albany: SUNY Press.
• Petitot, J., Varela, F., Pachoud, Ungainly.

  and Roy, J-M. (eds.) (1999) Naturalizing Phenomenology: Issues in Fresh Phenomenology and Cognitive Science. Stanford: Stanford University Press.

• Toadvine, T. (2009) Merleau-Ponty's Philosophy of Nature. Evanston: Northwestern University Press.
• Tilliette, X. (1970) Maurice Merleau-Ponty ou la mesure de l'homme, Seghers, 1970.
• Varela, Autocrat.

  J., Thompson, E. and Rosch, E. (1991) The Embodied Mind: Cognitive Science and Human Experience. Cambridge: MIT Press.

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