By George J. Marshall
"Published in 2008 via Marquette collage Press, George Marshall's _A consultant to Merleau-Ponty's Phenomenology of Perception_ is a welcome boost the corpus of English language existentialist scholarship. Marshall is a long-time professor of continental philosophy on the collage of Regina in Canada.
While widely known inside ecu philosophy as a number one contributor to existentialism and phenomenology (arguably eclipsed purely by means of Husserl and Heidegger), Merleau-Ponty has been mostly ignored through readers reared within the Anglo-American culture. released in 1945 the `Phenomenology of Perception' is Merleau-Ponty's top recognized work."
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Extra resources for A Guide to Merleau-Ponty's Phenomenology of Perception (Marquette Studies in Philosophy)
But to grasp human reality in this way requires a fundamental transformation of our perspectives. One must overcome the prejudices of past philosophies and approach human reality anew. What Merleau-Ponty finds in Heidegger is a true kind of Existentialism with its movement back to concrete existing human reality. What he also finds is an attempt to break with traditional philosophy, especially with its epistemological concerns, and to develop a totally new conception of metaphysics to replace the old one.
Thus, Descartes proposes to take all the knowledge about his own body and discard it. Descartes turns to what is obviously the case, he knows who he is, and he has knowledge about his personal identity. ” Certainly it seems that I cannot doubt who I am. Isn’t this a necessary truth? After a little thought, Descartes decides no. He remembers a man back in Paris who wandered the street claiming that he was Julius Caesar. The man was, of course, crazy, but the fact of the matter is that he really thought that he was Julius Caesar.
This could be easily seen by imagining someone who had never seen a desk. Clearly, this person would not see a desk as a desk upon entering the room. At this level, Kant agrees with Hume. There is nothing here to give rise to real knowledge. But Kant does not stop here. While it may be true that in order to experience this or that object, for example, a desk, certain contingent past experiences must have occurred. Kant asks, are there certain conditions that make possible the experience of any object whatsoever?