Chiasms: Merleau-Ponty's Notion of Flesh (S U N Y Series in by Fred Evans, Leonard Lawlor

By Fred Evans, Leonard Lawlor

Top students discover the later considered Merleau-Ponty and its vital position within the modernism-postmodernism debate. the very best interpretations and reviews of Merleau-Ponty's cutting edge notions of chiasm and flesh are provided right here through favourite students from the U.S. and Europe. Divided into 3 sections, the booklet first establishes the idea of the flesh as a constant idea and unfolds the nuances of flesh that make it a compelling concept. the second one part provides to the strength of this concept by means of displaying how flesh might be prolonged to phenomena that Merleau-Ponty was once unable to regard, resembling the web and digital fact, 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 idea for such principal philosophical concerns because the bonds among self, others, and the realm.

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Additional resources for Chiasms: Merleau-Ponty's Notion of Flesh (S U N Y Series in Contemporary Continental Philosophy)

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133. 12. Jacques Derrida, “Violence and Metaphysics: An Essay on the Thought of Emmanuel Levinas,” in Writing and Difference, trans. Alan Bass (Chicago: University of Chicago Press, 1978), pp. 95 and 127–28. 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.

15. Gilles Deleuze, Foucault (Minneapolis: University of Minnesota Press, 1988), p. 112 for the reference to “audio-visual battle, p. 65 for the reference to “a blind word and a mute vision,” p. 13 for Riemannian multiplicity, and p. 110 for the influence of Merleau-Ponty’s notion of the flesh on Foucault. 16. Gilles Deleuze, Nietzsche and Philosophy, trans. Hugh Tomlinson (New York: Columbia University Press, 1983), pp. 4, 76–77, 106; see also Deleuze, Foucault, pp. 83, 71. 17. Deleuze, What Is Philosophy?

What Heidegger denounces in paragraph 32 of Sein und Zeit is precisely the Husserlian idea of a pure perception as an original mode of access to the being, which would give itself “in person,” “in flesh and blood,” “in the original,” and that would not already be an articulation of the world. Now, what Merleau-Ponty always understood by the term “perception” cannot be identified with a pure seeing or with an original knowledge, which would have a world of pure things for its correlate. In The Visible and the Invisible, he even proposes to exclude the term perception in favor of perceptual faith, because the one who says “perception” “already implies a cutting up of what is lived into discontinuous acts, or a reference to ‘things’ whose status is not specified” (VI 209/158).

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