By Fred Evans, Leonard Lawlor
Major students discover the later considered Merleau-Ponty and its vital position within the modernism-postmodernism debate. the very best interpretations and reviews of Merleau-Ponty's cutting edge notions of chiasm and flesh are offered right here by way of favourite students from the us and Europe. Divided into 3 sections, the publication first establishes the thought of the flesh as a constant proposal and unfolds the nuances of flesh that make it a compelling thought. the second one part provides to the strength of this concept through exhibiting how flesh will be prolonged to phenomena that Merleau-Ponty used to be unable to regard, reminiscent of the net and digital fact, and the 3rd deals criticisms of Merleau-Ponty from feminist and Levinasian issues of view. all of the essays attest to the fecundity of Merleau-Ponty's later notion for such imperative philosophical matters because the bonds among self, others, and the realm.
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Additional info for Chiasms: Merleau-Ponty's Notion of Flesh (S U N Y Series in Contemporary Continental Philosophy)
Merleau-Ponty in effect conceives of ontology only indirectly (VI 233/179) and can apprehend the “verticality” of Being only by traversing the horizons of the sensible and in contrast to the natural region and the level of objective being (S 29/20; also VI 325/271–72). And if, in other respects, it is true that the notion of ﬂesh has no equivalent in Heidegger’s philosophy,30 this is perhaps less the effect of a lacuna—the ﬁlling of which a “phenomenology of perception” would have had as its goal—than the effect of a more radical thought of Weltoffenheit.
The experience of the ﬂesh, therefore, is able to take place only on the terrain of perceptual faith, which is also that of vision in action, the place where perceiving and perceived are still undivided and where things are experienced as annexes or extensions of ourselves. Now, the experience of vision is the place of a strange reversal of the relations of percipi and percipere for which act intentionality and Sinngebung can no longer give an account: “It is through the world ﬁrst that I am seen or thought” (VI 328/274).
In the same way, Heidegger has to explain why the phenomenon of worldhood has been lost from view since the beginning of the ontological tradition and why intra-worldly being has always been understood as being present-at-hand (Vorhandensein) and not as being ready-to-hand (Zuhandensein). For the dissimulation of Zuhandenheit is due neither to an omission nor to a negligence that could be remedied. On the contrary, the dissimulation results from an essential way of being of Dasein, from a constitutive “inauthenticity” by which proximally and for the most part it remains closed to what it properly is, namely, the revelation of the world.