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  1. Sartre on the phenomenal body and Merleau-ponty's critique.M. C. Dillon - 1974 - Journal of the British Society for Phenomenology 5 (2):144-158.
    The article tries to show that both resolution of the mind-body problem and adequate description of the phenomenal body depend upon the ontology presupposed in offering such a resolution or description. a detailed analysis of sartre's treatment of the body demonstrates that his failures are a result of his neo-cartesian ontology. both the critique and the resolution proposed toward the end take their departure from merleau- ponty's thesis of the ontological primacy of phenomena.
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  • Self-awareness and alterity: a phenomenological investigation.Dan Zahavi - 1999 - Evanston, Ill.: Northwestern University Press.
    ... Let me start my investigation by taking a brief look at the way in which self-awareness is expressed linguistically, as in the sentences "I am tired" or ...
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  • .Renaud Barbaras - 1992 - In Marc Richir & Etienne Tassin (eds.), Merleau-Ponty: Phã©Nomã©Nologie Et Expã©Riences. Jã©Rã´Me Millon.
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  • (1 other version)Being and Nothingness: An Essay on Phenomenological Ontology.Jean-Paul Sartre - 1956 - New York: Routledge. Edited by Sarah Richmond & Richard Moran.
    _Being and Nothingness_ is without doubt one of the most significant books of the twentieth century. The central work by one of the world's most influential thinkers, it altered the course of western philosophy. Its revolutionary approach challenged all previous assumptions about the individual's relationship with the world. Known as 'the Bible of existentialism', its impact on culture and literature was immediate and was felt worldwide, from the absurd drama of Samuel Beckett to the soul-searching cries of the Beat poets. (...)
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  • Touching hands.Donn Welton - 2000 - Veritas – Revista de Filosofia da Pucrs 45 (1):83-102.
    Face às afirmações da fenomenologiade que todo ato de consciência é intencionalna estrutura, há a dificuldade de caractertzaraquela que temos em nossa vida mental. Senosso conhecimento é produzido somentenuma segunda ordem de atos de reflexão queatingem o objeto, que parece ser exigido pelanoção de intencionalidade, então somos presade um infinito retorno de atos reflexos. Husserl,contudo, sustenta que nosso conhecimento éimediato e direto. Ele discrtmina istoa partir de uma subseqüente e reflexiva análisemas equivocadamente cleduzida de que aprecepção como refletida é transparente (...)
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