By George J. Marshall
"Published in 2008 via Marquette college 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 collage of Regina in Canada.
While widely known inside of ecu philosophy as a number one contributor to existentialism and phenomenology (arguably eclipsed purely by way of 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 recognized work."
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Extra info for A Guide to Merleau-Ponty's Phenomenology of Perception (Marquette Studies in Philosophy)
This would be just operating within our own perspective and begging the whole question. What we need to do, and this is what Hegel proposes to do in his Phenomenology of Mind, is to operate within each perspective and discover just how it is limited. If we can discover how a perspective is limited, we have discovered how it is related to other perspectives, because what limits one perspective is another perspective. In order to make this a shorter story, Hegel thinks that not only can philosophy put together all the finite perspectives and achieve the truth, but also that he has done it.
If philosophy and science are to be understood as real knowledge, then they must be attempts at discovering the truth—the way things really are. To accept only appearances or phenomena is, in effect, to renounce the pursuit of truth for Hegel. But one needs to be careful here. Hegel is not simply a critic of Kant. Hegel, early in his career, referred to himself as a follower of Kant as did all the German Idealists. 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 Merleau-Ponty all philosophers are talking about the same “world” and while they may have different perspectives on it, all these perspectives must fit together. What is true in one philosopher must be compatible with what is true in another. And thus, Merleau-Ponty’s philosophy, not unlike Hegel’s, is not separated from the views of others but rather arises out of them. The problem of Merleau-Ponty’s relationship with Sartre is very complex and has been the subject of several books (see bibliography).