Abstract
In this work1 I shall attempt to analyze the fertility of Husserl’s thinking, putting into perspective the successive metamorphoses which the notion of foundation, of the return to the very roots of all signification, comprehends. Obviously, this is a possible reading — among many others — and is inspired by a certain inflection of the central meaning of phenomenology within its own history.
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Notes
Cf. M. Merleau-Ponty, Le Philosophe et son ombre (Paris: Gallimard, 1967), pp. 242–243.
P. Landsberg, “Husserl et l’idée de la philosophie,” Rev. Int. Phil. 1 (1939), p. 321.
M. Merleau-Ponty, Phénoménologie de la perception (Paris: Gallimard, 1945), p. xv.
Merleau-Ponty, Le philosophe et son ombre, (Paris: Gallimard, 1945), p. 244.
M.-J. Cantista, “A filosofia: que trabalho?”, Cadernos de Filosofia 1 (1989), pp. 29–51.
E. Husserl, Meditaciones Cartesianas (Mexico City: F.C.E., 1942), p. 68.
E. Husserl, Meditaciones Cartesianas (Mexico City: F.C.E., 1942), p. 152.
M. Merleau-Ponty, “L’oeil et l’esprit,” in Les Temps Modernes 184–185 (1961), p. 193.
M. Merleau-Ponty, “L’oeil et l’esprit,” in Les Temps Modernes 184–185 (1961), p. 195.
M. Merleau-Ponty, “L’oeil et l’esprit,” in Les Temps Modernes 184–185 (1961), 193
M. Merleau-Ponty, Phénoménologie de la perception (Paris: Gallimard, 1945), p. iv.
M. Merleau-Ponty, Phénoménologie de la perception (Paris: Gallimard, 1945), p. viii.
M. Merleau-Ponty, Phénoménologie de la perception (Paris: Gallimard, 1945), p. viii.
Cf. M. Merleau-Ponty, La Structure du comportement (Paris: P.U.F., 1967), pp. 122ff.
M. Merleau-Ponty, Phénoménologie de la perception (Paris: Gallimard, 1945), p. ix.
M. Merleau-Ponty, Phénoménologie de la perception (Paris: Gallimard, 1945), p. ix.
M. Merleau-Ponty, Phénoménologie de la perception (Paris: Gallimard, 1945), p. x.
M. Merleau-Ponty, Phénoménologie de la perception (Paris: Gallimard, 1945), p. x.
M. Merleau-Ponty, Phénoménologie de la perception (Paris: Gallimard, 1945), p. 77.
M. Merleau-Ponty, Phénoménologie de la perception (Paris: Gallimard, 1945), p. 419.
M. Merleau-Ponty, Phénoménologie de la perception (Paris: Gallimard, 1945), p. 76.
M. Merleau-Ponty, Phénoménologie de la perception (Paris: Gallimard, 1945), p. 419, n.1.
On the influence of Husserl’s last study on the thinking of Merleau-Ponty, cf. M. J. Cantista, Sentido y Ser en Merleau-Ponty (Pamplona: EUNSA, 1982), pp. 79–97. The “pioneering” readings of Husserl by Merleau-Ponty should be stressed, particularly those of: Erfahrung und Urteil, Ideen II and III, Krisis, Möglichkeit einer Ontologie der Lebenswelt, Möglichkeit einer Ontologie des Menschen, Ursprung der Geometrie, and Umsturz der Kopernikanischer Lehre.
Merleau-Ponty, Le philosophe et son ombre, (Paris: Gallimard, 1945), p. 284.
E. Fink, “L’Analyse intentioneile et le problème de la pensée spéculative,” in Problèmes actuelles de la phénoménologie (Desclée, 1952), p. 71.
Merleau-Ponty, Le philosophe et son ombre, (Desclée, 1952), p. 265.
E. Fink, “Das Problem der Phänomenologie Edmund Husserls,” Revue Internationale de Philosophie, 1 (1939), p. 265.
E. Fink, “Das Problem der Phänomenologie Edmund Husserls,” Revue Internationale de Philosophie, 1 (1939), pp. 266f.
E. Fink, “Das Problem der Phänomenologie Edmund Husserls,” Revue Internationale de Philosophie, 1 (1939), p. 269.
Marc Richir, “La défenestration,” L’arc 46 (1971), pp. 31ff.
Cf. M. Merleau-Ponty, Le visible et l’invisible (Paris: Gallimard, 1964), p. 61.
M. Merleau-Ponty, Résumés de cours (Paris: 1988), p. 165.
Cf. M. Merleau-Ponty, Le visible et l’invisible (Paris: 1988), pp. 233f.
Cf. M. Merleau-Ponty, Signes (Paris: Gallimard, 1960), p. 49.
Cf. M. Merleau-Ponty, Signes (Paris: Gallimard, 1960), p. 53.
Cf. G. Vattimo, O fim da modernidade (Lisbon: Presença, 1987).
A. Bloom, The Closing of the American Mind (Portuguese trans.: A cultura inculta [Publ. Europa-América, Mem Martins, 1989]). In the very introduction, and on the mentality of the American university student, he asserts critically that relativism is necessary to openness and that is the virtue, the only virtue, which all primary education for the last fifty years has been dedicated to instilling. Bloom also notes that openness, and relativism makes it the only plausible position vis-a-vis the various claims to truth and the various ways of living and the various sorts of human beings — is the great knowledge of our time. The true believer is the one who represents the real danger. Cf. p. 25.
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Cantista, M.J. (1991). The Meaning of ‘Radical Foundation’ in Husserl: The Outline of an Interpretation. In: Tymieniecka, AT. (eds) The Turning Points of the New Phenomenological Era. Analecta Husserliana, vol 34. Springer, Dordrecht. https://doi.org/10.1007/978-94-011-3464-4_35
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