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 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 of eu philosophy as a number one contributor to existentialism and phenomenology (arguably eclipsed basically via Husserl and Heidegger), Merleau-Ponty has been mostly neglected through readers reared within the Anglo-American culture. released in 1945 the `Phenomenology of Perception' is Merleau-Ponty's most sensible identified work."
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Additional resources for A Guide to Merleau-Ponty's Phenomenology of Perception (Marquette Studies in Philosophy)
What confuses Descartes is the fact that he has a whole bunch of ideas within his mind such as soul, spirit, body, matter, thought, etc. and he concludes that they all must be the same type of things. Thus, he finds himself forced into concluding that some of these ideas refer to material things while others refer to spiritual things. Descartes’ problem is that he does not recognize how complex our ideas really are and that many of our ideas do not simply refer to things. Because of this confusion about the nature of our ideas, Descartes and his followers find themselves trapped in paradoxes and dualism.
Reflection takes what we understand and organizes it still further. And while there are subjective contingent structures that are required to organize this or that understanding, there are also subjective necessary structures that make any reflection whatsoever possible. Kant develops eight such structures: identity/difference, agreement/opposition, inner/outer, and matter/form. And, finally, Kant turns to reason itself. Reason is the ultimate organizing human power that takes the products of our reflections and attempts to achieve a unity.
In science, one determines the truth of the Minor Premise by means of experience. One looks at how things are and on the basis of this experience one determines the truth of that premise. But the Major Premise posses some special problems. For Aristotle, the truth of the Major Premise cannot be determined simply by experience. It must itself be the conclusion of some other demonstration. It must itself be proven true. Thus, a scientific proof always begins from somewhere. One must start from what has been proven elsewhere in a science or what has been proven in a higher science.
A Guide to Merleau-Ponty's Phenomenology of Perception (Marquette Studies in Philosophy) by George J. Marshall