BODY, KNOWLEDGE AND PERSPECTIVE: MERLEAU-PONTY'S PHENOMENOLOGY AND THE AMERINDIAN PERSPECTIVISM
This article aims to establish a parallel of comparison between Merleau-Ponty's phenomenology and amerindian perspectivism, mainly on body and knowledge relations. Merleau-Ponty's influence on anthropology resulted in studies concerning body's centrality in socialization processes, wh...
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| Tipo de recurso: | artículo |
| Estado: | Versión publicada |
| Fecha de publicación: | 2007 |
| País: | Brasil |
| Institución: | Universidade Federal do Rio Grande do Sul (UFRGS) |
| Repositorio: | Revista Espaço ameríndio |
| Idioma: | portugués |
| OAI Identifier: | oai:seer.ufrgs.br:article/2522 |
| Acceso en línea: | https://seer.ufrgs.br/index.php/EspacoAmerindio/article/view/2522 |
| Access Level: | acceso abierto |
| Palabra clave: | fenomenologia perspectivismo ameríndio corpo conhecimento perspectivismo |
| Sumario: | This article aims to establish a parallel of comparison between Merleau-Ponty's phenomenology and amerindian perspectivism, mainly on body and knowledge relations. Merleau-Ponty's influence on anthropology resulted in studies concerning body's centrality in socialization processes, which are fundamental in our knowledge experience of the world. The world we know is the world experienced through body's perception. In our intersubjective relations, the possibility of knwowledge expansion - reason enlargement - emerges through the intense relation of the other's perspective with mine. Thus, the possibility of intersubjective comprehension envolve the reference to a world mutually shared. In indigenous societies, we may say that, between humans, intersubjective relations point to socialization processes which refer to bodies that share the same world. On the other hand, amerindian perspectivism theory afirms that, in the relation with extra-human orders of the cosmos - animals, spirits, divinities - bodies point to distinct worlds. A amplified notion of "human condition" is what makes possible comprehend these multiple worlds. This comprehension only occurs through a body's capacity to adopt modes of being and acting of these Others and, thus, ascending to anOther point of view. Here, distinct from Merleau-Ponty's phenomenology, there is no fusion of perspectives, since they need to be mantained in their difference. That is, knowledge of extra-human orders aims tu subjectivate differente perspectives, but always having as an horizon the assurance of human perspective. |
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