By George J. Marshall
"Published in 2008 by means of Marquette collage Press, George Marshall's _A advisor to Merleau-Ponty's Phenomenology of Perception_ is a great addition the corpus of English language existentialist scholarship. Marshall is a long-time professor of continental philosophy on the college of Regina in Canada.
While well known inside eu philosophy as a number one contributor to existentialism and phenomenology (arguably eclipsed merely by means of Husserl and Heidegger), Merleau-Ponty has been mostly neglected by means of 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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Additional resources for A Guide to Merleau-Ponty's Phenomenology of Perception (Marquette Studies in Philosophy)
It does not take much to realize that this organizing is subjective and arbitrary. It is subjective because it ultimately depends upon my past experiences and it is arbitrary because there is no necessity in my past experience. 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.
For example, the unicorn is little more than our idea of a horse combined with the idea of a one-horned animal. If one concludes that because we have an idea of unicorn that there must be something in the world to which it refers, we are committing an error very much like Descartes did. , and thus he comes up with the idea that there are two fundamentally different kinds of substances. If one wants to understand the idea of soul, we need to get back to the experience that gave rise to it, and we need to discover the sense data that were received and how we organized them.
And with them, he felt that the problem was that Kant did not go far enough in transforming our perspective; as a result Kant did not really understand what the problem was that was facing philosophy. For Hegel, Kant like no other philosopher grasps that human knowledge is perspectival. This entailed a radical transformation of the way in which we look at things. Hegel held that this created a new conception of philosophy and made Kant one of the truly great philosophers. But his transformation did not go far enough.
A Guide to Merleau-Ponty's Phenomenology of Perception (Marquette Studies in Philosophy) by George J. Marshall