This document discusses Maurice Merleau-Ponty's phenomenological approach to consciousness and perception, specifically his view that perception and consciousness are embodied and rooted in our lived experiences with objects and the world, rather than being detached or abstract. Merleau-Ponty emphasized that the body is both a subject of perception and an object that can be perceived, and that there is an intertwining relationship between the perceiving body and the world through which meanings are formed in a pre-reflective sense. His work has influenced later scholars seeking to understand embodied cognition, neurophenomenology, and the interrelations between mind, body, and experience.
Para pensar el diseño, primero vamos a abordar la distinción que realiza el autor entre el mundo objetivo, de la ciencia y el mundo fenoménico o mundo de la vida. Hay un mundo pensado porque antes fue percibido y quien percibe y quien piensa no son el mismo sujeto. Merleau- Ponty abandona la dicotomía cartesiana de sujeto pensante y objeto pensado. Nosotros no percibimos objetos, los objetos son sólo posibles a través del pensamiento, la idea de que percibimos objetos es en realidad el prejuicio del mundo, en términos de Merleau-Ponty. Un objeto es una determinación discursiva.
Who are we? If we are not a thing, what are we? Who is talking when I say “I”.
Is there any present-day approach to the self which takes into account the naturalistic claim without losing the self, its existence and its durability?
Is there any contemporary account of the self which let us defend the narrative and cultural production of the self without converting the self into a fake, into something strictly decided by others either culturally or evolutionarily.
A response to these challenges can be found by mixing a phenomenological and an hermeneutical approach.
3. Maurice Merleau-Ponty
"All consciousness is
perceptual...The perceived world is
the always presupposed foundation
of all rationality, all value and all
existence."
4. From Heidegger to Merleau-Ponty
BODY AND TIME
Developing Heidegger’s notion of Dasein as being-in-
the-world, Merleau-Ponty emphasises the being of
Dasein as its bodily comportment and declares the
body an essentially intentional part of the subject.
Since Merleau-Ponty wants to make the body itself
intentional, it is no surprise that he intertwines time
and the subject, (in)famously remarking that “we
must understand time as the subject and the subject
as time” (Merleau-Ponty 1945).
5. Merleau-Ponty’s
Experience - Knowledge
• ...lived experience is prior to abstract
reflection; it is pre-thematic.
• We live it, but don’t explicitly think about and
calculate what we are doing.
6. Merleau-Ponty’s
Experience - Knowledge
• When I am most typically engaged in a task, I do
not reflect on the task, and this mode of ready-
to-hand engagement is the primordial,
experiential ground which makes reflection
posble.
• Whenever we reflect intellectually on experience,
we have to go back to the lived world of our
experience prior to that reflection.
7. Unconscious – conscious
the unconscious:
• can be viewed as the pre-thematic,
pre-objective, lived, concrete, latent
experience of our engagement with
the world (with others and alongside
things) prior to reflection.
• It is what we live out but do not
speak or think. When we thematize
it, bring it to reflection, we make it
thematic or “conscious.”
8. Unconscious – conscious
• ...our history becomes
“sedimented” in our bodily
gestures, contained there as
latent and unreflected upon
even though it is meaningful and
lived out in the world.
• To make these meanings
thematic and subject to
reflection is the process of, in a
sense, making the “unconscious”
“conscious”–or making the pre-
thematic thematic.
9. Maurice Merleau-Ponty
French philosopher (1908-61)
Major influencer: Edmund Husserl, Heidegger, Sartre
Related videos:
Hubert Dreyfus on Embodiment (I-II): 1: http://www.youtube.com/watch?v=99iTDUcBuRQ 2:
http://www.youtube.com/watch?v=jhrGTrj4DOI&feature=response_watch
10. Merleau-Ponty’s Body-Mind
• The concept of body-subject
as an alternative to Descartes’
‘cogito’: critique of objective
thought.
• The world is not merely an
extension of our own
minds.....
11. • Our perception ends in
objects....
• phenomenal thing is not the
unchanging object of the natural
sciences, but a correlate of our
body and its sensori-motor
functions.
body cannot be viewed solely as
an object, or material entity of
the world.
12. Primacy of Perception
• Instead Husserl’s suggestion ‘all
consciousness is consciousness
of something’,
he proposes: ‘all consciousness is
perceptual consciousness’
• PERCEPTION: primordial
openness and not as Locke
claimed a product of sensation
• Embodied inherence is more
fundamental than our reflective
capacities.
13. There is no lived distinction between the act of
perceiving and the thing perceived.
Re-examines the interrelation between
acts of thought intentional objects of
thought
noesis noema
Action of the body subject Perception of
body subject
14. Primacy of Perception
• Body is not only an object but a
perceptual openness to the world.
• The primacy of perception signifies a
primacy of experience, so to speak,
insofar as perception becomes an
active and constitutive dimension
an active dimension, in that it is a
primordial openness to the life world
15. Body-subject: Thinking Body
Perceiving mind is an incarnated
body, or to put the problem in
another way, he (M-P.) enriches
the concept of the body to allow it
to both think and perceive.
It is also for these reasons that we
are best served by referring to the
individual as not simply a body, but
as a body-subject.
‘Inter-individual': physically
embodied
Consciousness : intentionality of the
body
16. Body-Consciousness
• Our motility, that is, our
capability of bodily movement,
testifies that the body cannot
be the mere servant of
consciousness, since
"in order that we may be able
to move our body towards an
object, the object must first
exist for it, our body must not
belong to the realm of the in-
itself"
17. PERCEPTION: involves the
perceiving subject in a situation,
rather than positioning them as a
spectator who has somehow
abstracted themselves from the
situation
• There is hence an interconnection
of action and perception
"every perceptual habituality is still
a motor habit"
18. "Inside and outside are inseparable. The world is
wholly inside and I am wholly outside myself“
Perception is not grounded in either an
objective or subjective component (for
example, it is not objectively received
before a subjective interpretation), but
by a reciprocal openness which resides
between such categories.
relationship between
perceiving subject ~ object
perceived
19. Body Perception
• aspects of an object revealed
to an individual are
dependent upon their bodily
position.
• "the presentation of objects
in perspective cannot be
understood except through
the resistance of my body to
all variation of perspective"
20. Perceiving our own Body
• we are not accorded quite the
same privilege in viewing our
own bodies, as we have in
viewing other 'objects'.
• ‘the reflection of the body
upon itself always miscarries at
the last minute’
• Mirror: is always mediated by
body image
21. Body as means of Communication
body should be conceived of as our means of
communication with the world, rather than merely as an
object of the world which our transcendent mind orders to
perform varying functions.
22. Body as means of Communication
• Touching ~ Being touched: ‘If I touch with my left hand my
right hand while it touches an object, the right hand object is
not the right hand touching: the first is an intertwining of
bones, muscles and flesh bearing down on a point in space,
the second traverses space as a rocket in order to discover
the exterior object in its place’
23. There is then, a gap (ecart in French) between
ourselves as touching and ourselves as touched,
• "I can identify the hand touched
in the same one which will in a
moment be touching... In this
bundle of bones and muscles
which my right hand presents to
my left, I can anticipate for an
instant the incarnation of that
other right hand, alive and
mobile, which I thrust towards
things in order to explore them.
The body tries... to touch itself
while being touched and initiates
a kind of reversible reflection"
24.
-this image of our left hand
touching our right hand does
more than merely represent
the body's capacity to be both
perceiving object and subject
of perception in a constant
oscillation
Our embodied subjectivity is
never located purely in either
our tangibility or in our
touching, but in the
intertwining of these two
aspects, or where the two
lines of a chiasm intersect with
one another...
25. Merleau-Ponty: Chiasm/Flesh
• mind and body the perceptual faith and
its articulation , subject and object, self
and world , as well as many other
related dualisms, are all associated
chiasmically.
• he terms this interdependence of these
various different notions the flesh.
• ‘because between my body looked at
and my body looking, my body touched
and my body touching, there is
overlapping or encroachment, so that
we may say that the things pass into us,
as well as we into the things’
26. The legacy of Merleau-Ponty’s work
• He says that scientific points of view: "always both naive and at the same time
dishonest" ...
• Critiqued Cognitivism (scientific and computational approaches of mind)
Current applications:
cognitive science's + phenomenology
Scholars: Andy Clark, Alva Noë, Shaun Gallagher
Neurophenomenology: 1991 of The Embodied Mind by Francisco Varela, Evan
Thompson, and Eleanor Rosch
27. Readings
• Merleau-Ponty, M. Phenomenology of
Perception. Trans. C. Smith. New York:
Routledge & Keegan Paul Ltd, 1962.
• Merleau-Ponty, M. The Visible and the
Invisible. Trans. A. Lingis. Evanston:
Northwestern University Press, 1969.
28. Books:
The Phantom Limb Phenomenon (1978), Douglas
B. Price and Neil J. Twombly
V. S. Ramachandran Phantoms in the Brain
