By Fred Evans, Leonard Lawlor
Prime students discover the later considered Merleau-Ponty and its relevant function within the modernism-postmodernism debate. the superior interpretations and reviews of Merleau-Ponty's leading edge notions of chiasm and flesh are provided right here via well known students from the USA and Europe. Divided into 3 sections, the booklet first establishes the inspiration of the flesh as a constant notion and unfolds the nuances of flesh that make it a compelling proposal. the second one part provides to the strength of this concept by way of displaying how flesh could be prolonged to phenomena that Merleau-Ponty used to be unable to regard, equivalent to the web and digital truth, 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 crucial philosophical matters because the bonds among self, others, and the area.
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Extra info for Chiasms: Merleau-Ponty's Notion of Flesh (S U N Y Series in Contemporary Continental Philosophy)
The relation between Derrida and MerleauPonty is difﬁcult to determine since Derrida has said repeatedly that he did not read Merleau-Ponty in order to avoid his inﬂuence. But, in Derrida’s early writings on Husserl, he cites frequently Tran-Duc-Thao and Cavailles who were closely connected to Merleau-Ponty in the forties; moreover, there is the continuous inﬂuence of Levinas, who refers often to Merleau-Ponty. So, there is good reason to believe that MerleauPonty inﬂuenced Derrida indirectly. No matter what, however, it is the question of writing that separates Derrida from Merleau-Ponty; in this regard, see Leonard Lawlor, “Eliminating Some Confusion: The Relation of Being and Writing in Merleau-Ponty and Derrida,” in Écart and Différance.
Being is not a great Object on which thought should tirelessly work in order to make itself adequate, but that “universal dimensionality” (VI 319/265, 280/227) on which all the dimensions are set apart in advance without any one ever expressing it completely (OE 48/134). Being is that “pregnancy of possibles” (VI 304/250) and that “polymorphism” (VI 306–7/252–53) that would not be exhausted by our representations of it, although they are as much experiences of it. Between the Lebenswelt as universal Being and philosophical creation, there is no antinomy (VI 224/170) “not only because the philosopher alone can disclose the Lebenswelt, as Fink already showed in his famous Kantstudien article”22 but also because the natural attitude and transcendental attitude are not two sets of acts with opposite meanings.
27 But, for Merleau-Ponty, intropathy is not the way of access to what, in nature, is not susceptible to being given in the original, to the psyche, which can only be presentiﬁed and not presented originally as is the body. It is not an imperfect modality of evidence,28 but is intermingled with perception itself insofar as the latter is always also “imperception” (RC 12/72). What is Urpräsenz for Husserl, namely, spatiotemporal material nature,29 is never for Merleau-Ponty anything but the extraction that brings about a vision reduced to a pure thought, the extraction from the seeing of the ﬂesh of the sensible—which, as Merleau-Ponty repeatedly takes care to specify (VI 183/139, 191/146), is not identical with matter.