Visible and invisible

By D. S. David. 2002

1,382 citations recorded by the source corpus.

Subfields: Cultural Studies, Sociology and Political Science, Philosophy

View Paper: https://www.semanticscholar.org/paper/23123b9c001e295cbb63d8c44713531099997227

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Citations in the corpus

Empathetic Repair after Mass Trauma (2008, background): “It is thus possible to conceive of an ‘in-between place’ – a place between vengeance and forgiveness, to paraphrase Minow (1998). Minow argues that responses to genocide and mass violence fall along a continuum with vengeance and forgiveness at opposite ends; that this oppositeness does not necessar”
The body's disclosure in phenomenological research (2006, positive): “Being a researcher . . . requires that one become fully and thoughtfully involved.”
The enigmatic phenomenon of loneliness (2007, background): “Consequently, the phenomenon loneliness must be understood as something belonging to ‘‘being-inthe-world’’ (Heidegger, 1998/1927) or to ‘‘the flesh of the world’’ (Merleau-Ponty, 1968/1948), which is described by philosophy as well as the empirical data in this analysis.”
EMBODIED WRITING AND REFLECTIONS ON EMBODIMENT (2001, neutral): “As Maurice Merleau-Ponty (1962, 1968) points out, the body lives inhabiting the world and the world inhabiting the body.”
Complex Emotions: Relations, Feelings and Images in Emotional Experience (2002, background): “These embodied potentials are realized first of all as image-schemata, which are not pictures of the world (although as Merleau-Ponty (1968) understood, vision may well be a primary © The Editorial Board of the Sociological Review 2002 161 Ian Burkitt aspect of human perception, along with the…”
Children in nature: sensory engagement and the experience of biodiversity (2018, background): “The body was central for their ‘being in the world’ and their perception of the world theoretical (Merleau-Ponty 1968).”
The embodied psychotherapist: An exploration of the therapists' somatic phenomena within the therapeutic encounter (2004, background): “In particular, our discussion is concerned with the phenomenology of perception and is, therefore, influenced by the work of Merleau-Ponty (1962, 1968), who was part of the French phenomenological philosophical movement, which rejected the idea of Cartesian dualism.”
Forms of Relational Meaning: Issues in the Relations Between the Implicit and Reflective-Verbal Domains (2008, background): “(Merleau-Ponty, 1964/2000, p. 155)1 In this sense then, it is not a duet of separate instruments.”
The Sensory Fabric of Urban Ambiances (2011, background): “Our style of movement would express not only a “way of being” in a given environment but also a way of being together (Merleau-Ponty 1968).”
Loving and knowing: reflections for an engaged epistemology (2019, background): “Here others, and the interactive experience and skills we honed 13 Cf. Jonas 1966, 1984, 2016; Merleau-Ponty 1945, 1968; Maturana and Varela 1980; Dillon 1997; Varela et al. 1991; Thompson 2007; Di Paolo 2005, 2009, 2018.”
Researching “experience”: Embodiment, methodology, process (2011, methodology): “Philosophically the tradition draws on the phenomenology of Merleau-Ponty (1969; 2002) along with work following its transplantation to the USA (e.g. Silverman, 1987).”
Sporting embodiment: sports studies and the (continuing) promise of phenomenology (2009, methodology): “12 sensuous dimension of the sporting body and the centrality of sense perceptions in participants’ experiences of engagement in sport and exercise, utilising insights from Merleau-Ponty’s work on the body as subject of perception. As noted, for MerleauPonty (2001) intentionality is a key concern, a”