Nature and subjectivity. The enigma of man in Freud and Merleau-Ponty
Identifieur interne : 000472 ( Main/Exploration ); précédent : 000471; suivant : 000473Nature and subjectivity. The enigma of man in Freud and Merleau-Ponty
Auteurs : Alexandra Renault [France]Source :
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Abstract
How can man be both "wholly a body and wholly a mind", both a natural being and a subject?The idea of confronting Freud's and Merleau-Ponty's works is based on these observations: on the one hand, both authors refuse to leave unquestioned the idea of man, thus their criticism of Descartes's (and his followers') systems. On the other hand, they also refuse to abandon the concept of man as a subject, but try to renew the classical concept of mankind by investigating a subject no longer centred on itself, or on its traditional landmarks (conscience, ipseity). Working from a quasi-phenomenological conception of intentionality, they thus proceed to describe a genesis of the ego, which deepens into an archaeological questioning on the origins of subjectivity and of humankind, for Freud the id and its drives, for Merleau-Ponty flesh and Nature. The compellingly interdisciplinary nature of their questioning will appear to be a chance for contemporary thought to overcome the sterile alternatives in which its present crisis originates (dualistic conception of substance and distinction between empiricism and transcendentalism).
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Le document en format XML
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<front><div type="abstract" xml:lang="en">How can man be both "wholly a body and wholly a mind", both a natural being and a subject?The idea of confronting Freud's and Merleau-Ponty's works is based on these observations: on the one hand, both authors refuse to leave unquestioned the idea of man, thus their criticism of Descartes's (and his followers') systems. On the other hand, they also refuse to abandon the concept of man as a subject, but try to renew the classical concept of mankind by investigating a subject no longer centred on itself, or on its traditional landmarks (conscience, ipseity). Working from a quasi-phenomenological conception of intentionality, they thus proceed to describe a genesis of the ego, which deepens into an archaeological questioning on the origins of subjectivity and of humankind, for Freud the id and its drives, for Merleau-Ponty flesh and Nature. The compellingly interdisciplinary nature of their questioning will appear to be a chance for contemporary thought to overcome the sterile alternatives in which its present crisis originates (dualistic conception of substance and distinction between empiricism and transcendentalism).</div>
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