Issue 33/2008


  1. Maurice Merleau-Ponty: Sensual World and the World of Expression, trans. P. Schollenberger
  2. Stephen Watson: Merleau-Ponty and Foucault: de-Aestheticization of the Work of Art. A Reading of Leonardo’s “Painting is Philosophy”, trans. P. Schollenberger
  3. Iwona Lorenc: The Place of Art in the Ontological Project of Merleau-Ponty
  4. Piotr Schollenberger: The (Meta)reflexive Dimension of Aesthetic Perception
  5. Agnieszka Wesołowska: The Lebenswelt and Aesthetic Experience in Merleau-Ponty’s Philosophy
  6. Maria Gołębiewska: Sense and Expression Merleau-Ponty
  7. Joanna Michalik: The Voice – Transcendence in Language. On Merleau-Ponty’s Phenomenology of Speech
  8. Monika Murawska: The Mystery of Lived-Body. Phenomenology of the Body According to Mzerleau-Ponty and Michel Henry
  9. Stanisław Kwiatkowski: Transcendency in Heidegger’s Late Philosophy
  10. Waleria Szydłowska-Hmissi: Leo-Strauss: Between Religion and Politics


  1. Zofia Król: The Horizon of Non-thought
  2. Bogna J. Obidzińska: The Inner Brightness of Matter

Selected Abstracts

Agnieszka Wesołowska, The Lebenswelt and Aesthetic Experience in Merlau-Ponty’s Philosophy

In this article, I discuss the problem of the Lebenswelt, which in Merlau-Ponty’s philosophy is connected with aesthetics. I try to develop Merleau-Ponty’s conception of relation between Lebenswelt and existence by exploring the most interesting of the latest writings, including Lebenswelt as a main problem in the perspective of Merlau-Ponty’s philosophy – The Visible and the Invisible. In The Visible and the Invisible Merlau-Ponty returns to his critique of realism and intellectualism. He then provides a decisive refutation of Sartre’s account on our being in the world, as presented in Being and Nothingness. In this paper I show Merleau-Ponty’s new conception of the body, as a chiasm or crossing-over, which combines subjective experience and objective existence. All these problems in Merleau-Ponty’s philosophy are connected with the problem of Lebenswelt, such as the problem inspired by aesthetics.

Joanna Michalik, The Voice – Transcendence in Language. On Merleau-Ponty’s Phenomenology of Speech

The article presents Maurice Merleau-Ponty’s phenomenology of speech. Its main focus is the experience of the vocal dimension of speech as bringing out the existential, intersubjective and transcendent meaning of speech. In confrontation with Derrida, who argues that the experience of voice founds the metaphysics of presence and thereby makes it phonologocentric, Merleau-Ponty’s view of speech and voice appears as overcoming the metaphysics of presence.

Monika Murawska, The Mystery of Lived-Body. Phenomenology of the Body According to Merleau-Ponty and Michel Henry

Both Maurice Merleau-Ponty and Michel Henry interpreted Husserl’s account on the meaning of corporeity presented in Ideas II. The German word der Leib, translated into French as la chair, became for these philosophers the key philosophical category and, at the same time, the essential dimension of human being. Phenomenology of Merleau-Ponty is a description of the flesh, which is the subject, and the flesh of the world. Henry’s philosophy is in turn a description of internal and intimate experience of one’s own body. How do these two French philosophers understand the category of flesh? Henry described the immanency as closed and monadic. Doesn’t it turn out to be a contradiction of Merleau-Ponty’s open to the world subjectivity?

Waleria Szydłowska-Hmissi, Leo Strauss: Between Religion and Politics

Public speech, even the freest, has its constraints. Even in those situations where the truth is conceived as the end of view, not all that is thought is said, not all that is said is put forth fully and baldly. Leo Strauss is one of most important political thinkers and intellectual historians of USA; in exile from Germany, professor of political science at the University of Chicago 1949-1968. Deploring the waning of interest in cultural and intellectual achievements, he was an eloquent critic of mediocrity and the various manifestations of mass culture. As an intellectual historian, he urged that texts be read and thought of as political (Persecution and the Art of Writing, 1952). Much of Leo Strauss’ writing about the twelfth-century philosopher, jurist and theologian Moses Maimonides, is addressed to an elite audience of intellectuals. Strauss describes the brilliant and sometimes wily ways in which Maimonides sought to break through the despair and superstition that gripped the Jewish people’s minds, without sacrificing the integrity and core of his message. This project also reveals that Maimonides was willing to risk the ire of his contemporaries in his effort to enlighten his own and future generation. By addressing the writing of Maimonides to his disciple, Strauss shows how the master’s project was carried on.



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