Merleau-Ponty and the Ethics of Intersubjectivity

Daly, Anya

doi:10.1057/978-1-137-52744-8

Cited by 23 publications

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“…My claim is that it is also crucial to ‘go upstream’ and discover the underpinning ontologies of which these hidden (ontic) structures are instantiations and to offer an alternative that both does justice to our experience and undercuts oppression in all its guises. As I have argued elsewhere—ontology is political and the political is always ontologically grounded (Daly 2016 ).…”

Section: What Is All the Fuss About?mentioning

confidence: 98%

The Declaration of Interdependence! Feminism, Grounding and Enactivism

Daly

2021

Hum Stud

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This paper explores the issue whether feminism needs a metaphysical grounding, and if so, what form that might take to effectively take account of and support the socio-political demands of feminism; addressing these demands I further propose will also contribute to the resolution of other social concerns. Social constructionism is regularly invoked by feminists and other political activists who argue that social injustices are justified and sustained through hidden structures which oppress some while privileging others. Some feminists (Haslanger and Sveinsdóttir, Feminist metaphysics. In E. N. Zalta (Ed.), Stanford encyclopedia of philosophy. Stanford: Stanford University, 2011) argue that the constructs appealed to in social constructivism are real but not metaphysically fundamental because they are contingent. And this is exactly the crux of the problem-is it possible to sustain an engaged feminist sociopolitical critique for which contingency is central (i.e., that things could be otherwise) and at the same time retain some kind of metaphysical grounding. Without metaphysical grounding it has been argued, the feminist project may be rendered nonsubstantive (Sider, Substantivity in feminist metaphysics. Philosophical Studies, 174(2017Studies, 174( ), 2467Studies, 174( -2478Studies, 174( , 2017. There has been much debate around this issue and Sider (as an exemplar of the points under contention) nuances the claims expressed in his earlier writings (Sider, Writing the book of the world. Oxford: Clarendon Press, 2011) and later presents a more qualified account (Sider, Substantivity in feminist metaphysics. Philosophical Studies, 174(2017), 2467-2478, 2017). Nonetheless, I propose the critiques and defences offered by the various parties continue to depend on certain erroneous assumptions and frameworks that are challengeable. I argue that fundamentality as presented in many of these current accounts, which are underpinned by the explicit or implicit ontologies of monism and dualism and argued for in purely rationalist terms which conceive of subjects as primarily reason-responding agents, reveal basic irresolvable problems. I propose that addressing these concerns will be possible through an enactivist account which, following phenomenology, advances an ontology of interdependence and reconceives the subject as first and foremost an organism immersed in a meaningful world as opposed to a primarily reason-responding agent. Enactivism is thus, I will argue, able to Extended author information available on the last page of the article legitimize feminist socio-political critiques by offering a non-reductive grounding in which not only are contingency and fundamentality reconciled, but in which fundamentality is in fact defined by radical contingency. My paper proceeds in dialogue with feminists generally addressing this 'metaphysical turn' in feminism and specifically with Sally Haslanger and Mari Mikkola.

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Section: What Is All the Fuss About?mentioning

confidence: 98%

The Declaration of Interdependence! Feminism, Grounding and Enactivism

Daly

2021

Hum Stud

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“…Tanto Anya Daly (2016), Jairo Gutiérrez (2010), como Emmanuel Alloa (2016) concuerdan en que la ética implícita en Merleau-Ponty se funda en la intersubjetividad, en la relación con el rostro del otro; no como un rostro de facciones físicas, sino en el llamado del otro como corporalidad que se dispone a ser habitado por otra corporalidad.…”

Section: Fundamentación Epistemológica: Una Investigación Documentalunclassified

Contribución metodológica de la narrativa del cuerpo vivido a los procesos deliberativos en bioética

Freydell-Montoya

2021

ANF

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Introducción: la bioética ha tomado relevancia a partir del enfoque principialista, el cual se fundamenta en decisiones orientadas por normas en el contexto médico-paciente. Sin embargo, podría pensarse la bioética desde enfoques metodológicos que reconozcan las características fenomenológicas/existenciales del ser humano. El objetivo es establecer una metodología que articule narrativa, cuerpo vivido y bioética, en la comprensión de experiencias vividas situadas en el médico espectador del acoso escolar. Metodología: se presentan dos diseños investigativos: la investigación documental y la investigación biográfico-narrativa. La investigación documental toma la narrativa y el cuerpo vivido desde la fenomenología como fuentes conceptuales que determinan los tres momentos que componen la propuesta metodológica, para estructurar los procesos deliberativos en bioética, como procesos de intervención y formación. La investigación biográfico-narrativa, a partir de la narrativa, brinda tanto un instrumento de toma de información, como esquematismo en el análisis narrativo. La muestra se organiza a conveniencia: cinco médicos graduados en ejercicio laboral y con experiencias vividas en el acoso escolar. Resultados: en la implementación de la metodología se obtuvieron cuatro narrativas por cada médico/narrador. El análisis narrativo evidencia comprensión de lo vivido, y a la vez, el proceso de formación del médico/narrador. Discusión: la narrativa del cuerpo vivido estructura los procesos deliberativos en bioética como procesos de comprensión y formación de médicos espectadores del acoso escolar. Conclusión: la narrativa del cuerpo vivido brinda a la bioética un modo de pensar la morada del hombre. Como forma de habitar el mundo de la vida en relación con el otro, surge la bioética como constitutiva del ser en el mundo.

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“…Interpreters have highlighted the connections between Merleau-Ponty's own political reflections and his ontological inquiries (Coole 2001; Deranty 2020). Many contemporary thinkers use the ontology of the flesh as their main conceptual framework in reflections in ethical theory (see in particular Diprose 2002; Daly 2016), in feminist philosophy and gender studies (Olkowski and Weiss 2006), in critical race theory and disability studies (see Weiss 2015 as an excellent entry point). Bringing in the more grounded analyses of the lectures on the philosophy of nature (Toadvine 2009), Merleau-Ponty's late work also has a significant impact in environmental philosophy (Abram 1988; Cataldi and Hamrick 2007) and in animal studies (Westling, et al 2004; Churchill 2014).…”

Section: The ‘Flesh’ In Merleau-ponty and Its Hegelian Anticipationmentioning

confidence: 99%

The Body of Spirit: Hegel's Concept of Flesh and its Normative Implications

Deranty¹

2020

Hegel Bulletin

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This paper attempts to show that an expansive normative vision can be drawn from Hegel's texts, one whose scope significantly exceeds the anthropocentric model presented in the ‘objective spirit’ parts of his system. This expansion of normativity is linked to an expansive vision of relationality underpinning Hegel's model of ‘concrete freedom’. In order to put into sharper relief the links between expansive relationality and normativity, the late thinking of Maurice Merleau-Ponty is mobilized as a heuristic contrasting point. In the ‘subjective spirit’ sections of the Encyclopaedia are found insights that anticipate key features of Merleau-Ponty's notion of ‘flesh’. Locating these insights allows us to detect the underlying thread this paper seeks to mine. Hegel's own ‘theory of flesh’ culminates in the notion of ‘constitutive attachments’, the idea that the content of subjectivity is made up of all the bonds linking the human subject to her surrounding worlds and objects. Since freedom for Hegel is ‘being with’, and since normative demands arise from the different ways in which freedom is concretely realized, it would seem that Hegel's relational conception of subjectivity should lead to an equally expansive conception of normativity. Against the objection that Hegel denied any normative status to non-human beings, the paper points to passages in his work, notably his account of aesthetic judgement and natural beauty, which appear to suggest the opposite.

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Merleau-Ponty and the Ethics of Intersubjectivity

Cited by 23 publications

References 0 publications

The Declaration of Interdependence! Feminism, Grounding and Enactivism

The Declaration of Interdependence! Feminism, Grounding and Enactivism

Contribución metodológica de la narrativa del cuerpo vivido a los procesos deliberativos en bioética

The Body of Spirit: Hegel's Concept of Flesh and its Normative Implications

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