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Combining Maurice Merleau-Ponty's 1960 course notes on Edmund Husserl's "The Origin of Geometry," his course summary, related texts, and critical essays, this collection offers a unique and welcome glimpse into both Merleau-Ponty's nuanced reading of Husserl's famed late writings and his persistent effort to track the very genesis of truth through the incarnate idealization of language.
- Sales Rank: #1588058 in Books
- Color: Grey
- Brand: Brand: Northwestern University Press
- Published on: 2001-11-21
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x 1.00" w x 6.00" l, .84 pounds
- Binding: Paperback
- 201 pages
- Used Book in Good Condition
From the Back Cover
Combining Maurice Merleau-Ponty's course notes on Husserl's Origin of Geometry, his "Course Summary," related texts, and critical essays by each of the co-translators, this collection provides a unique and welcome glimpse both into Merleau-Ponty's nuanced reading of Husserl's famed late writings and into his persistent effort to track the very genesis of truth through the incarnate idealization of language.
In his notes, Merleau-Ponty focuses primarily on Husserl's well-known "Origin of Geometry" text from the Crisis and on another of his posthumous texts on the phenomenological role of the Earth as Earth-ground. Both of these essays lead to what Merleau-Ponty called in a working note a "transcendental history"-an analysis of a geographical inscription of history. Likewise, Merleau-Ponty is concerned in these notes with the philosophical and ontological implications of the origin of idealization, the passage from passivity to activity, the interrelation between perception and rationality--or the intertwining of nature and logos. Because of the central role these themes played in Merleau-Ponty's thought, this volume provides an important supplement to Merleau-Ponty's philosophy and his relation to Husserl for the English-speaking reader. With the translators' essays connecting Merleau-Ponty to Derrida and Levinas as well as to Husserl, the volume should become a valuable sourcebook, an indispensable stopping point on a scholar's journey into the thought of Husserl, Merleau-Ponty, Derrida, and Levinas.
About the Author
Maurice Merleau-Ponty (1908-61) is the author of Adventures of the Dialectic, Consciousness and the Acquisition of Language, In Praise of Philosophy, The Primacy of Perception, The Prose of the World, Signs, Themes from the Lectures at the Collège de France, 1952-1960, and The Visible and the Invisible, all published by Northwestern University Press.
Leonard Lawlor is a professor of philosophy at the University of Memphis. He is the author of Derrida and Husserl: The Basic Problem of Phenomenology and Imagination and Chance: The Difference between the Thought of Ricoeur and cotranslator of Jean Hyppolite's Logic and Existence. He is also the coeditor of the annual Chiasmi International: Trilingual Studies concerning the Thought of Merleau-Ponty.
Bettina Bergo is an assistant professor in the department of philosophy at Duquesne University. She is the author of Levinas between Ethics and Politics: For the Beauty that Adorns Earth, translator of Levinas's Of God Who Comes to Mind, and cotranslator of Levinas's God, Death, and Time.
Most helpful customer reviews
10 of 10 people found the following review helpful.
The overturning of Platonism...
By Brian C.
This book is made up of two parts. The first part is a collection of abbreviated lecture notes made by Merleau-Ponty relating to some texts (which I believe were unpublished at the time) by Edmund Husserl. It is, essentially, a cryptic commentary on Husserl written by Merleau-Ponty. The second part is made up of three short texts by Husserl himself, the same texts that Merleau-Ponty is commenting on in the first part. My review is going to be about Merleau-Ponty's section of the text. I have read one of the Husserl essays, but I read it years ago, and it is not fresh enough in my memory to comment on it. The real reason to purchase this book, in my opinion, is to get the Merleau-Ponty commentary. The Husserl texts are there so that the reader can read the originals that Merleau-Ponty is commenting on, though I have no doubt they are interesting in their own right.
The problem that Merleau-Ponty is trying to solve throughout the text is the problem of how ideality is founded within lived experience. The problem is: ideality seems to transcend time. So how can such an atemporal, or omnitemporal, dimension of being, be founded on temporal acts? To put it another way: how is it that we can have consciousness of something that seems to transcend time from within time? This is the problem that Merleau-Ponty is dealing with. I should point out that this is not really a completed work. It is a collection of notes. Some of it is composed of half formed sentences, there are a lot of German words scattered throughout (but a pretty decent glossary in the back). The reader really has to struggle a bit to make sense out of it all. This is not a fully worked out essay. It is little slivers of thought. This work needs to be read in the light of Merleau-Ponty's completed works in order to make sense There is no point in reading this book if you are not already pretty familiar with Merleau-Ponty and Husserl. It is, by no means, an introduction to either of them. It will be impossible to reconstruct what Merleau-Ponty is saying from the fragments without that prior familiarity.
I think it is certainly possible to construct some idea of Merleau-Ponty's solution to the problem of ideality from the fragments in this book, assuming that you already have some familiarity with Merleau-Ponty's work. I am going to try to summarize Merleau-Ponty's solution in the rest of this review, but the fact is, I have only read through this book once, and while I have read a fair amount of Merleau-Ponty, I am still a student, and the fact that this book is a collection of notes, raises some pretty serious interpretive problems. So I am not entirely confident that my interpretation is going to be one hundred percent accurate on all counts. I do think, however, it will be accurate in a general sense.
In the course of his investigations Merleau-Ponty addresses the time consciousness that is peculiar to ideality. Ideality is founded on a kind of empathy "of me with me" a "lateral overcoming of time" (45). I must recognize an identity between a past act of production (Erzeugung) and a present act of production. This constitutes the lateral overcoming of time, but this time consciousness is different from the time consciousness I have when I am intentionally directed at a past act in its singularity. For example, I discover the Pythagorean theorem. The next day I can, 1) reactivate that truth, and become aware that the truth which I have produced today is the same as the truth produced the day before, or 2) I can direct myself intentionally toward the original production itself in all of its concrete detail, in which case I am simply remembering what happened yesterday, and not relating to an ideal truth. These are two different time consciousnesses, and it is the first that is the foundation of ideality.
Ideality cannot, however, be founded entirely on an individual consciousness. There is an intersubjective dimension to ideality. Everyone who thinks the Pythagorean theorem is thinking the same truth. This intersubjective aspect to ideality leads Merleau-Ponty into an examination of language. Ultimately, intersubjective ideality is founded on a kind of empathy (Einfuhlung). When I speak, the person I am speaking to cannot remain merely passive. They must actively produce the thought, or sense, for themselves, based on the "signs" I have given them. Spoken language functions as a jointure between human beings, but as Merleau-Ponty points out "there is more sense in ideality than in this factual junction. Permanence outside of all factual Einfuhlung, truth prior to Einfuhlung" (64). This leads Merleau-Ponty into a discussion of writing. Writing is sedimented sense, and it is the foundation of an ideality that transcends any factual jointure between human beings. The sedimented sense in a written work is an ever present possibility of being reactivated. This is what makes it "omnitemporal".
Another central notion of Merleau-Ponty's interpretation of ideality is the notion of "horizon" or "field". This, to me, is one of the most exciting aspects of Merleau-Ponty's account, because it is the point where Merleau-Ponty "overturns Platonism", so to speak. The ideal is grounded in the preideal (the intelligible in the sensible) rather than the reverse. This preideal is an open field, or horizon, a field of questions and problems, which then generate ideal solutions. For example, the entire field of geometry was open to Euclid, as a problematic field, though his thought could not encompass it all at the particular historical moment in which he lived. There is an ideal of completeness, which Merleau-Ponty calls a "future anterior", which makes "the present open to a retrospective view which we will have when everything will have been said" (64-65). This is what gives rise to the illusion of Platonism, that the ideal is already there. We already have the completion in mind, but from our existential standpoint, what we have is a problematic field.
There will never be a time when everything has been said due to our inherent existential limitations. We can never reactivate all of sedimented sense. In the history of science, for example, we must take certain truths as given, which then form a basis for discovering new truths. We can never reactivate all of truth, which means "objective, absolutely firm knowledge of truth is an infinite idea" (60). Merleau-Ponty goes as far as to say that the whole "problem of knowledge" arises from this fact (60). We are dimly aware that the sciences lack complete evidence, because they are made up of sedimented meanings that are not reactivated (we do not continually repeat the same experiments over and over). Science forgets its grounding in the life-world.
There is one more point I want to emphasize. There is a movement in modern Continental philosophy, that is largely a reaction against phenomenology, away from what is called "correlationism". Correlationism is the notion that all of being is relative to the human subject. Quentin Meillassoux, in After Finitude: An Essay on the Necessity of Contingency attempts to find a way out of the correlationist circle. I am convinced that Merleau-Ponty has his own way out of the correlationist circle. Meillassoux is attempting to find an outside to thought, something absolute, and I think that Merleau-Ponty finds his own outside, through a radicalization of phenomenology. I bring this up only because Merleau-Ponty discusses this very problem at the very end of his commentary in this book.
He is referencing a Husserlian paradox. From the Husserlian perspective "there is a priority of life over the physical world" since the physical world is an ideal/homogenization that is founded in the transcendental acts of consciousness. This is precisely the problem that Meillassoux is attacking. How can consciousness predate the physical world? It seems to make no sense, especially in light of what Meillassoux calls "ancestrality" (the fact that we know the universe predates man). Merleau-Ponty puts the question in precisely these terms and writes "Now the world before man? The world without man if he is destroyed? Death?" (75). This problem arises because Husserl "leaves next to one another (correlatively) the realist-causal order and the ideal-constituting order." The solution to this problem would require that "One would have to take up the concrete relation of these two orders by turning both of them not into a physical world relative to the idealistic Sinngebung, but into two correlative aspects of Being" (76). This solution would, obviously, require a great deal of unpacking. It leads ultimately to a notion of being that is neither the ideal world of physics, nor the ideal world of constituting consciousness. I only want to point out that Merleau-Ponty is himself concerned with the problem of correlationism, and is attempting to find his own way out. This is a big part of his last, unfinished work The Visible and the Invisible (Studies in Phenomenology and Existental Philosophy). From Merleau-Ponty's perspective, therefore, it is not necessary to reject phenomenology to find one's way out of the correlationist circle. One can find one's way out by radicalizing it, by thinking the unthought, or prereflective, that is prior to acts of consciousness.
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