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Mead's pragmatic focus on habit as the foundation of meaning is usually viewed in sharp contrast with Merleau-Ponty's phenomenological examination of meaning within experience. This paper attempts to show the way in which the explicit focus of each philosopher's position is latent within that of the other. For Mead and Merleau-Ponty alike, the content of human awareness at all levels is inseparably linked with the structure of human behavior. And, for both, such a structure is permeated througho…Read more
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10Paul Ricoeur: Honoring and Continuing the WorkLexington Books. 2011.This collection of essays is dedicated to the prolific career of Paul Ricoeur. Honoring his work, this anthology addresses questions and concerns that defined Ricoeur’s.
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24Fundamental Ontology, Scientific Methods, and Epistemic FoundationsNew Scholasticism 56 (4): 471-479. 1982.
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49Sensation, perception and immediacy: Mead and Merleau-pontySouthwest Philosophy Review 6 (1): 105-111. 1990.A focus on the relation between sensation and the perceptual object in the philosophies of G H Mead and Maurice Merleau-Ponty points toward their shared views of perception as non-reductionistic and holistic, as inextricably tied to the active role of the sensible body, and as involving a new understanding of the nature of immediacy within experience. This essay explores these shared views.
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12Deconstruction of reconstruction of the living present: Derrida or Merleau-Ponty and MeadInternational Studies in Philosophy 26 (4): 1-16. 1994.
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36Wittgenstein and Merleau-Ponty on the Pre-Reflective LevelPhilosophy Today 63 (2): 335-345. 2019.The philosophies of Ludwig Wittgenstein and Maurice Merleau-Ponty may seem at first glance to be mutually exclusive. On further examination, however, they can be seen to share some fundamental points of view. For instance, they both share a common rejection of a modern mechanistic explanation of nature, and both endorse what we might call a pre-linguistic level of meaning. In this paper, we show that these thinkers not only share some fundamental philosophical views, but also had, for many years…Read more
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14Ricoeur and Marcel: An Alternative to Postmodern DeconstructionJournal of French and Francophone Philosophy 7 (1-2): 164-175. 1995.none.
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19Ricoeur between Levinas and Heidegger: Another's Further AlterityJournal of French and Francophone Philosophy 11 (2): 33-52. 1999.none.
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11Freedom, Finitude, and Totality: Ricoeur and HeideggerJournal of the British Society for Phenomenology 18 (3): 263-271. 1987.
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29Critical Hermeneutics (review)Review of Metaphysics 38 (4): 912-913. 1985.Thompson attempts to overcome some of the impasses within the longstanding controversies over the methods of the social sciences. Within this controversy, there is a polarization around two positions: one argues that the methods of the social sciences are essentially identical with those of the natural sciences, while the other contends that, since there is a radical discontinuity between the natural and the social domains, natural scientific method is inadequate to grasp the social world of the…Read more
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Mead and Merleau-Ponty: Meaning, Perception, and BehaviorIn Tymieniecka Anna-Teresa Xxxi (ed.), , Kluwer Academic Publishers. 1990.
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Mead and Merleau-Ponty: Toward a Common VisionTransactions of the Charles S. Peirce Society 28 (4): 868-877. 1992.
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Pragmatism and Phenomenology: A Philosophic EncounterTransactions of the Charles S. Peirce Society 17 (3): 276-279. 1980.
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Thematic Studies in Phenomenology and PragmatismTransactions of the Charles S. Peirce Society 20 (4): 473-479. 1984.
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12Phenomenology and the Fundamental Structure of ExperiencePhilosophy Today 29 (2): 135-141. 1985.
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15From Common Roots to a Broader VisionAmerican Catholic Philosophical Quarterly 70 (3): 381-396. 1996.
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5Religious Existence and the Philosophical Radicalization of Phenomenological TheologyProceedings of the American Catholic Philosophical Association 58 (n/a): 165-172. 1984.
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18Critical Philosophy and Post-Critical FaithAmerican Catholic Philosophical Quarterly 76 (3): 431-450. 2002.This paper focuses on the intertwining of philosophy and Christian faith in the concrete life of the Christian philosopher, with a view toward the compatibility of critical philosophy and a post-critical faith. Philosophy, as an enterprise of reason alone, is independent of Christian faith and theology. In accord with its definition, philosophy seeks evidence along the lines of reason independent of outside authority, and thus is autonomous from such faith. Yet, for the Christian philosopher, wi…Read more
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Areas of Interest
20th Century Philosophy |
Continental Philosophy |
European Philosophy |