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confined to the psychological or mental level, but to the ability of a living being to interact with the expressive level in such a way as to remain connected with the life of the biosphere. Living and feeling imply each other. Moreover, there are different levels of feeling: from primordial feeling

In: Periagoge - Theory of Singularity and Philosophy as an Exercise of Transformation
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that Merleau-Ponty from the beginning precisely works against this “spirit-”phenomenology as not finding a place for the natural sensuousness and materiality of incarnated life. The incorporation of intentionality in bodily organic life, however, yields projects aimed at naturalizing consciousness in

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In: First Nature. The Problem of Nature in the Phenomenology of Merleau-Ponty
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start from a very simple question: why do emotions exist? Emotion provides the three centers of animal life with motivational energy: (a) it motivates a living body to carry out a movement , to perceive and interact with the surrounding environment in order to survive, eat, and reproduce ; (b) it

In: Periagoge - Theory of Singularity and Philosophy as an Exercise of Transformation
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different living species can then interact with each other. Yet these interactions can even be extremely complex. As I have already argued, communication between different living species presupposes that they are rooted in a common biosemiotics of life. 5 Biosemiotics regulates the interaction with the

In: Periagoge - Theory of Singularity and Philosophy as an Exercise of Transformation
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exemplarity does not exonerate one from thinking, but on the contrary, demands it. It does not transmit to me a solution that has already been thought of, but motivates me to accept the challenge to solve a problem. The model is indispensable in the early years of life and childhood, as it also is for

In: Periagoge - Theory of Singularity and Philosophy as an Exercise of Transformation
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vectoriality of a meaningful milieu of life for a concretely sensing living being; this holds also for the particular kind of living that is human experiencing in nature. If one therefore turns to the conceptual determination of this integrative experiencing, then accordingly the “body” and “soul,” or “matter

In: First Nature. The Problem of Nature in the Phenomenology of Merleau-Ponty
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hours of Socrates’ life. Phaedo declares that he and the others were filled with a wondrous affect during the conversation they had with Socrates. Since Socrates was so placid, he did not feel pity as would be appropriate at a scene of mourning. Instead, he felt a wondrous mixture of pleasure and pain

In: Philosophy, Art, and the Imagination: Essays on the Work of John Sallis
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’s population. 18 Cf. § 5.3.5 The Three Issues at the Center of a Care of Desire. 19 By the expression “impersonal subsoil of life”, I intend to emphasize the hidden and invisible nature of the original foundation in which all living forms are rooted. It is like the subsoil of a plant: that is, the layer of

In: Periagoge - Theory of Singularity and Philosophy as an Exercise of Transformation
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biological growth such as reaching sexual maturity. Human life is much more plastic. Before Goethe, the formation process ( Bildung ) of a living being had generally been understood as the ability to passively receive a form already present in the world of ideas, as clay receives a form from the idea of

In: Periagoge - Theory of Singularity and Philosophy as an Exercise of Transformation
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to give a more precise and complete description of the formative process that concerns the human as a being that comes into the world without having finished being born. If it is true that, as epigenetics demonstrates, life does not break off the formative process of various living beings even after

In: Periagoge - Theory of Singularity and Philosophy as an Exercise of Transformation