Posted in Epistemology, Existentialism, Monday Profile, Perception, Phenomenology, philosophy, Philosophy of Mind, Psychology, tagged bodily perception, body-subject, cartesianism, cogito, conception, Descartes, developmental psychology, empiricism, idealism, intellectualism, Maurice Merleau-Ponty, Merleau-Ponty, Mind, mind and body, Perception, Phenomenology, phenomenology of perception, philosophy, Psychology, subject and object on December 22, 2008|
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Maurice Merleau-Ponty (1908-1961) was a French philosopher and phenomenologist. He continues to be credited as the most influential figure in the development of a philosophical understanding of the importance of the body and corporeality.
His most central work in this regard is The Phenomenology of Perception. Through a phenomenological examination of perception, Merleau-Ponty argued for the significance of the body in perception and conception, which was in opposition to Cartesian dualism– the view that there is a fundamental schism between the mind and body.
Merleau-Ponty instead posited that the body is entailed by perception rather than an object of it. Through this discovery, he breaks down the subject/object dichotomy and concludes that the traditional notion of the Cartesian “cogito” must be replaced by what he refers to as the “body-subject”.
His particular brand of phenomenology was influenced by the desire to refute what he viewed to be the two most misguided tendencies within Western philosophy: empiricism, the view that knowledge comes entirely from sense impressions, and idealism, the metaphysical view that the world is constructed from the mind alone. Thus, his work is fundamental in rearticulating the relationship of the mind– or subject, to the world– or to objects. Ultimately, he argued that knowledge must be constituted of practical, lived and active exposure to the world.
Merleau-Ponty was also a trained psychologist, having lectured extensively on child psychology, development and education. Unfortunately, his life was cut short by a sudden stroke at the early age of 53.
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Posted in Anthropology, Biological Sciences, Epistemology, Feminist Thought, Monday Profile, Perception, philosophy, tagged biology, cyberculture, cyborg manifesto, cyborgs, Donna Haraway, embodiment, Epistemology, essentialism, feminism, feminist epistemology, gender, history of consciousness, Perception, philosophy, primatology, race, situated knowledge, subject and object, vision, zoology on December 8, 2008|
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is currently a professor of the History of Consciousness and Feminist Studies at the University of California at Santa Cruz. She began her career studying Zoology and Philosophy, and eventually earned her Ph.D. in Biology from Yale in 1972.
Haraway’s most central contribution to the study of embodiment comes at an intersection between her diverse scholarship in the history of philosophy, the science of biology and feminist epistemology. A critic of the traditional notion of objectivity as ‘a view from nowhere’, Haraway instead proposes that objectivity must be situated knowledge. In her own words, from Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective:
I am arguing for the view from a body, always a complex, contradictory, structuring, and structured body, versus the view from above, from nowhere, from simplicity.
Utilizing the metaphor of knowledge as vision, she argues that a nuanced understanding of vision and perception reveals that an object of sight (and likewise, an object of knowledge) cannot be conceptually or empirically removed from an embodied, structured and filtered context– from a situated point of view.
Her contributions to epistemology are paramount, but she is also acclaimed for her deconstructions of the masculinized metaphors and narratives which direct the science of primatology. She is also a major critic of essentialism, and is famous for her “Cyborg Manifesto”, wherein she utilizes the metaphor of the cyborg to fog traditional demarcations, dichotomies, conceptual divisions and social constructions regarding gender and race.
As a proponent of the power of technology to liberate, she is a constant contributor to cyberculture.
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