The world and reason are not problems; and though we might call them mysterious, this mystery is essential to them, there can be no question of dissolving it through some ‘solution,’ it is beneath the level of solutions.
maurice Merleau-pontyquotes
1908 - 1961
Maurice Merleau-Ponty (1908-1961), French philosopher and professor, described his life as having two distinct phases. The first phase was his effort to restore the world of perception, so that the body was no longer viewed as merely an object or material entity. He illustrated his point in Phenomenology of Perception, which is considered one of his greatest contributions to technical philosophy. Perception, Merleau-Ponty claims, is not passive but a “creative receptivity.”
The second phase, as Merleau-Ponty stated, was an attempt to show that communication with others goes far beyond the realm of perception. He found empiricism and rationalism unsatisfactory philosophical traditions to describe his views on perception though, so he turned, for a time, toward social and political topics. He published numerous Marxists essays (Humanism and Terror) in defense of soviet communism.
After the Korean War however, his strong stance faltered and he viewed Marxism no longer as the final word, but simply as a model for understanding oneself and history. His disillusionment with Marxism led to a falling out with long-time friend, Jean-Paul Sartre.
As Merleau-Ponty was heavily influenced by both Edmund Husserl and Martin Heidegger, he is often associated with the Existentialist movement, even though his later philosophies seem to take a turn from that theory. While not one of the most acclaimed philosophers of his day, Merleau-Ponty is considered a relevant and valuable resource to European philosophy, and his arguments are being given more attention now, especially within the cognitive sciences and medical ethics spheres of study.
The phenomenological world is not the bringing to explicit expression of a pre-existing being, but the laying down of being. Philosophy is not the reflection of a pre-existing truth, but, like art, the act of bringing truth into being.
being / philosophy / truth
I discover vision, not as a “thinking about seeing,” to use Descartes expression, but as a gaze at grips with a visible world, and that is why for me there can be another’s gaze.
True reflection presents me to myself not as idle and inaccessible subjectivity, but as identical with my presence in the world and to others, as I am now realizing it: I am all that I see, I am an intersubjective field, not despite my body and historical situation, but, on the contrary, by being this body and this situation, and though them, all the rest.
body / presence / reflection / situation
The number and richness of man’s signifiers always surpasses the set of defined objects that could be termed signifieds. The symbolic function must always precede its object and does not encounter reality except when it precedes it into the imaginary.
I will never know how you see red and you will never know how I see it. But this separation of consciousness is recognized only after a failure of communication, and our first movement is to believe in an undivided being between us.
If every statement is incomplete and every expression is situated upon a silent tacit comprehension, then it must be that things are said and are thought by a Speech and by a Thought which we do not have but which has us.
The perceived world is the always-presupposed foundation of all rationality, all value, and all existence.
Language transcends us and yet we speak.
The flesh is at the heart of the world.