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The Child as Natural Phenomenologist
Maurice Merleau-Ponty (1908–1961) is well known for his work in phenomenology, but his lectures in child psychology and pedagogy have received little attention, probably because Talia Welsh translated the lectures in their entirety only in 2010. The Child as Natural Phenomenologist summarizes Merleau-Ponty’s work in child psychology, shows its relationship to his philosophical work, and argues for its continued relevance in contemporary theory and practice. Welsh demonstrates Merleau-Ponty’s unique conception of the child’s development as inherently organized, meaningful, and engaged with the world, contrary to views that see the child as largely internally preoccupied and driven by instinctual demands. Welsh finds that Merleau-Ponty’s ideas about human psychology remain relevant in today’s growing field of child studies and that they provide important insights for philosophers, sociologists, and psychologists to better understand the human condition.
Child Psychology and Pedagogy
Maurice Merleau-Ponty is one of the few major phenomenologists to engage extensively with empirical research in the sciences, and the only one to examine child psychology with rigor and in such depth. His writings have recently become increasingly influential, as the findings of psychology and cognitive science inform and are informed by phenomenological inquiry. Merleau-Ponty’s Sorbonne lectures of 1949 to 1952 are a broad investigation into child psychology, psychoanalysis, pedagogy, phenomenology, sociology, and anthropology. They argue that the subject of child psychology is critical for any philosophical attempt to understand individual and intersubjective existence. Talia Welsh’s new translation provides Merleau-Ponty’s complete lectures on the seminal engagement of phenomenology and psychology.
Madness in Experience and History
Madness in Experience and History brings together experience and history to show their impact on madness or mental illness. Drawing on the writings of two twentieth-century French philosophers, Maurice Merleau-Ponty and Michel Foucault, the author pairs a phenomenological approach with an archaeological approach to present a new perspective on mental illness as an experience that arises out of common behavioral patterns and shared historical structures. Many today feel frustrated with the medical model because of its deficiencies in explaining mental illness. In response, the author argues that we must integrate human experiences of mental disorders with the history of mental disorders to have a full account of mental health and to make possible a more holistic care. Scholars in the humanities and mental health practitioners will appreciate how such an analysis not only offers a greater understanding of mental health, but also a fresh take on discovering value in diverse human experiences.
Phenomenology of the Broken Body
Some fundamental aspects of the lived body only become evident when it breaks down through illness, weakness or pain. From a phenomenological point of view, various breakdowns are worth analyzing for their own sake, and discussing them also opens up overlooked dimensions of our bodily constitution. This book brings together different approaches that shed light on the phenomenology of the lived body—its normality and abnormality, health and sickness, its activity as well as its passivity. The contributors integrate phenomenological insights with discussions about bodily brokenness in philosophy, theology, medical science and literary theory. Phenomenology of the Broken Body demonstrates how the broken body sheds fresh light on the nuances of embodied experience in ordinary life and ultimately questions phenomenology’s preunderstanding of the body.
Critical Communities and Aesthetic Practices
Critical Communities and Aesthetic Practices brings together eminent international philosophers to discuss the inter-dependence of critical communities and aesthetic practices. Their contributions share a hermeneutical commitment to dialogue, both as a model for critique and as a generator of community. Two conclusions emerge: The first is that one’s relationships with others will always be central in determining the social, political, and artistic forms that philosophical self-reflection will take. The second is that our practices of aesthetic judgment are bound up with our efforts as philosophers to adapt ourselves and our objects of interest to the inescapably historical and indetermina...
Intertwinings
Connects Merleau-Ponty’s thought to themes and issues central to continental philosophy today.
Emmanuel
Emmanuel Levinas (1906–1995) is perhaps one of the best-kept philosophical secrets of recent times. By locating ethics as first philosophy, based on the call of the other, Levinas has revolutionized the Western philosophical tradition. In effect, the perennial priority of the self is displaced by the uncanny urgency of the other. Emmanuel: Levinas and Variations on God with Us gives the reader an introduction to the life and work of this humble philosophical genius. Several applications are made of Levinas’s insights: interreligious dialogue, analytic versus continental philosophy, law and freedom, maternity, childhood, hermeneutics, and ethical contemplation. Most especially, Levinas is...
Mr. Monk and Philosophy
Mr. Monk and Philosophy is a carefully and neatly organized collection of eighteen chapters divided into exactly six groups of precisely three chapters each. Drawing on a wide range of philosophers—from Aristotle and Diogenes, to Siddhartha Gautama and St. Thomas Aquinas, to David Hume and Karl Popper—the authors ask how Adrian Monk solves his cases, why he is the way he is, how he thinks, and what we can learn from him. Some of the authors suggest Monk is a kind of tragic hero, whose flaws help us live out and expunge the fear and anxiety we all experience; that he is more than just his personality or memories, but something more individual and indefinable; and that his most distinctive...
Ethics of Alterity
Providing a solid media-philosophical groundwork, the book contributes to the theory of alterity in Performance Philosophy, while stimulating and inspiring future inquiries where studies in media, art, and literature intersect with philosophy. It collects a selective as well as productive diversity of philosophical, literary, and artistic figures of thought, attaining an exacting framework as a result of a clearly elaborated ethics of alterity, innovatively opened up by way of an aisthetics of existence: Touching upon the Aristotelian concept of aisthesis, the material, perceptual and sensory dimensions of everyday bodily existence are highlighted to move beyond what aesthetics in Modern Phi...
