Professional Documents
Culture Documents
Introduction
project by introducing the body itself as the locus of the “upsurge of the world.” His
toward a never completed project of re-imagining ontology in terms of the self revelation
of the world as living existence. In this paper, I concentrate on the first phase of Merleau-
Ponty’s career, which includes his challenge to the objectivist tendencies in biology and
knowledge passes over the true nature of perception and, therefore, misses its origin in
the silent immersion of the body in a world with which it is always already intimate.
Early Psychology
associated with the field of psychology. For one thing, it traces its roots and takes some
of its inspiration from the founders of psychology as a discipline. Edmund Husserl, the
descriptive psychology of Franz Brentano, which the latter also called phenomenology.
Secondly, throughout its history, phenomenology has found, in the developing science of
although he at first saw his work as continuous with psychology, soon began to explicitly
Gregory Mengel Page 2 6/16/2009
reject what he called “psychologism,” the tendency to explain everything in terms of the
workings of human thought.1 Because of the original and continuing relationship between
phenomenology and psychology it may be useful to offer a brief history of the discipline
of psychology.
Wundt (1832-1920) in Germany and William James (1842-1910) in the United States,
voluntarism, the school of thought developed by Wundt, a subject can analyze his
immediate experience into its objective and subjective “elements” as they arise through
the volitional processes of the subject.2 The objective element is a discrete sensation
such as a sound or a sensation of color considered in itself. The subjective element is the
affective or feeling portion of the experience. Wundt held that these subjective processes
form the basis of psychological experience, rather than judgment and the association of
which a subject would observe and record the elements of immediate experience.
introduced a less rigid version of introspection, for which he used the term
descriptive psychology is to describe the mental acts by which this meaning arises. These
Gregory Mengel Page 3 6/16/2009
acts come in three varieties, ideating (sensing/imagining), judging, and loving/hating, and
these are directed at, or intend, an object, which may or may not correlate to some real
thing.3
By the first decade of the twentieth century, the relatively young field of psychology
was in serious disarray. Consciousness, which had been the conceptual cornerstone and
primary subject matter of early psychology, was facing serious criticism, beginning with
the famous essay by William James, “Does Consciousness Exist?” published in 1904. As
Robert Wozniak writes, “in a single stroke, James obliterated the traditional view of
consciousness on which psychology as science had been built.”4 Exacerbating the issue,
James’s student Ralph Barton Perry published an article, soon thereafter, which
challenged not only the existence of consciousness, but its very meaningfulness as a
concept.5 During the three previous decades, many of the primary research
Psychology was desperate for fresh ideas, and two new and quite different approaches
emerged to answer this need. In 1913 James B. Watson published a landmark article
entitled, Psychology as the behaviorist views it. With his so-called “Behaviorist
research, insisting that science cannot admit any reference to the inner life of animals or
humans and must concern itself exclusively with the objective observation of behavior.7
Gregory Mengel Page 4 6/16/2009
Sherrington and Ivan Pavlov, whose separate work on the physiology of behavior won
Meanwhile, another set of fresh ideas was emerging, beginning with an article by
Max Wertheimer in 1913, which marked the appearance of Gestalt Theory. Drawing on
anomalies in the classical account of perception, Gestalt theorists challenged the atomism
and mechanism of the standard theories of sensation. Against the classical idea that
perception has its foundation in the reception of individual sense impressions, the Gestalt
configurations. These wholes, or gestalts, the most basic of which is the figure against a
ground, are perceived with an intrinsic significance. The reduction of the whole into a
which Gestalt Theory simply “abandons.”8 Gestalt Theory will play a crucial role in the
Early Phenomenology
in his Prolegomena to his Logical Investigations in 1900. In this and later works, Husserl
describes a brand new method of doing philosophy, which entails a rejection of the idle
metaphysical speculation of the past and a return to the “things themselves.” Following
Franz Brentano, one of his primary influences, Husserl employed the concept of
role of the phenomenologist is to describe these “objects for consciousness,” and the
meaning-intending acts which give rise to them, in order to discover their a priori
structures. Husserl claims that, by attending carefully to these acts of meaning, we can
provide knowledge with that elusive foundation, and realize the unfulfilled promise of the
through which we might gain the rigorous conceptual and epistemological clarity
introduced soon after the publication of Logical Investigations, and arguably implicit
even within that work, this approach to philosophy calls for a suspension of, or a ‘putting
out of play,’ our standard way of relating to the world. In order to do philosophy
properly, one must methodically eliminate the many presuppositions with which the
world is typically engaged, particularly the “natural attitude.” The natural attitude is that
network of assumptions drawn from common sense and science, which introduces
additional factors into the experience of an object, which are not in the phenomenon
itself. For example, the assumption that objects are really out there in objective space
obscures one’s ability to attend to the intentional process structuring the experience.
The goal of the reduction9 is to reveal the essences that comprise the basic building
blocks of all knowledge. Husserl claims the reduction enables the individual to become
aware of the way that the actual essence of an object is arrived at by intuition. Self-
evident knowledge such as 2+2=4 provides his paradigmatic example of intuited truth.10
According to Husserl, these sorts of intuitions are not limited to the realm of
mathematics, but inform the most basic acts of meaning. At the core of our knowledge,
Gregory Mengel Page 6 6/16/2009
even of ordinary objects of consciousness, are intuitions of the object’s essence. When I
see a tree, for example, I do not simply recognize a collection of sense data that shares
external features with previously seen trees; I intuit an essence “tree” that cannot be
understood in terms of the contingent features of particular trees. This essence is the self-
imagine a piece of wax deprived of its “accidental” features (color, shape, size, etc.) in
order to recognize that the idea wax is prior (metaphysically, not temporally) to any
Husserl sought to radicalize both. Like Hume, he refused to rely on ungrounded first
knowledge in inner self-evident truth. He went beyond both, however, with his
recognition that the natural attitude must be suspended in order to navigate this narrow
passage. Despite the novelty of his methodology, though, he ended up sharing some
reduction led Husserl to put more emphasis on the constitution of the objective world by
a subject, the need for inter-subjective truth pushed him toward an emphasis on the
research led him to a discovery of the transcendental ego, the existence of which he had
earlier rejected.11
Husserl began his philosophical career with what he claimed was a radical new
approach that would revolutionize modern thought, and permit him to complete the
Gregory Mengel Page 7 6/16/2009
project, begun by Descartes, of providing a firm foundation for knowledge. Yet despite
his lofty ambition and rhetoric, his conclusions are remarkably compatible with existing
lines of European thought, such as neo-Kantianism and Idealism. The reason for this, I
suggest, is that, notwithstanding his claim to have transcended the assumptions of his
predecessors, Husserl did share one major presupposition with many of his
modern philosophers, the differences between empiricism and rationalism concern the
particular source of valid knowledge about the world—the world in itself for the former
and consciousness for the latter. For both groups, it seems, without consciousness, there
purely natural process, is treated as something that coexists with the body, but is
essentially independent of it. This means that knowledge and meaning must also be
independent of the body. It is precisely this Cartesian framing of the problem that
the notion of transcendental subjectivity, his recognition of the role of the body in the
constitution of meaning sowed the seeds of a novel approach, the fruits of which would
eventually open new vistas in Western philosophy. In the next section, we will begin to
see these seeds take root with Merleau-Ponty’s critique of mechanistic approaches to
animal psychology.
In the 1930s, when Merleau-Ponty began writing, the influence of logical positivism had
already transformed psychology, and the work of C. S. Sherrington and Ivan Pavlov, in
stimulus. Pavlov had developed a theory of learning, according to which behaviors are
learned through the acquisition of conditioned reflexes. Sherrington and Pavlov shared a
commitment to the idea that, eventually, all behavior could be explained in terms of
According to the reflex theories of Sherrington and Pavlov, animal behavior is based
entirely on reflexes. Complex behaviors are simply complex reflexes, which are built up
associated with a reflex-arc, the nerve pathway that carries an impulse from a stimulated
receptor organ to a motor neuron, which then activates an effector organ, such as a
muscle. In this way, discrete stimuli deterministically generate specific reactions, which,
taken together, account for observed behavior. The stimulus, in this model, is understood
as an event in the physical world that excites a receptor organ. Merleau-Ponty writes,
In this linear series of physical and physiological events the stimulus has the dignity
of a cause, in the empirical sense of a constant and unconditioned antecedent; and the
organism is passive because it limits itself to executing what is prescribed for it by the
An event occurs in physical nature—sound waves ripple through an ear drum, light
chain of causation leading from excitation to reaction. The organism is conceived as a set
of mutually external parts, juxtaposed in space, passively awaiting the excitations that
behavior not accounted for by the above model, and suggests that it is therefore
inadequate to explain the phenomena of life. First of all, consider the purely causal
relationship between the stimulus and the reflex, which is supposed to underlie all
elaborate vending machine: the receptor organs are like buttons, and the body is a passive
Ponty points out, however, a particular stimulus, which is defined in terms of its physical
properties, will elicit different reactions depending on many factors, and identical
reactions are often observed in the presence of varying stimuli. He notes, for instance,
“the same stimulation on the arm of a starfish evokes a movement toward the stimulated
side if the arm is extended on a horizontal plane and, in contrast, a uniform movement
Merleau-Ponty argues, if it is granted that there are objective stimuli and definable
stimulus would remain unexplained because a reflex would have to involve a specific
movement, which would require a fixed initial placement of the body part to be moved.
When I reach for a piece of food, my hand and arm might initially be at my side or
scratching my head. These two situations would require very different chains of
Gregory Mengel Page 10 6/16/2009
sufficient number of elementary circuits to deal with every possible bodily situation.15
Pavlov is concerned with behaviors that emerge over time as a result of conditioning and
is best known for his famous experiment in which a dog learns to salivate at the sound of
a buzzer. The idea is that after repeated exposure to an arbitrary stimulus (the buzzer)
along with an unconditioned stimulus (meat powder), the animal will become conditioned
so that the new stimulus causes the instinctual response (salivation). This new stimulus-
term is misleading since it suggests that the relationship between stimulus and response is
fairly stable, which it is not. Pavlov’s own experiments reveal all sorts of irregularities
and dissociations for which he was forced to introduce a convoluted network of laws
governing the inhibition and disinhibition of reflexes. One of the essential problems with
these reflex theories is that they conceive of the stimulus objectively, as an event in
external nature, best understood in terms of its physical properties. However, according
the organism; it is not a physical reality.”16 Ultimately, behavior and its motivations can
never be understood without taking into account an organism’s entire situation in its
biological significance. This claim will be explained in more detail in the section on
perception, below.
experience to human knowing. In the modern period, these contrasting inclinations are
intellectualism. Drawing once again on Gestalt Theory, Merleau-Ponty argues that the
way perception is understood within both of these approaches fails to capture the actual
the world. In this section, I shall present Merleau-Ponty’s critique of empiricism and
intellectualism, culminating in his recognition of the assumption on which both are based,
the rejection of which anticipates the anti- foundationalist turn in contemporary thought.
Modern empiricism has its beginnings in the ideas of Francis Bacon and John Locke,
both of whom insisted that all valid knowledge must originate in sensory experience.
Locke explicitly claimed that the human mind begins as a blank slate, onto which
knowledge of the world is inscribed through the receipt of sense impressions. He was
arguing against the rationalist position of Rene Descartes, according to which knowledge
begins with clear and distinct ideas placed in the mind by God. The Lockean and
Cartesian approaches to the origins of knowledge are the precursors to the empiricist and
empiricists still insist that we must seek the roots of knowledge in sensation, and the
Both empiricism and intellectualism accept the idea that perception, regardless of its
theorists call the “constancy hypothesis,” the idea that there is a direct correspondence
between the data of sensation and the elements of perception. Yet, although it is generally
Gregory Mengel Page 12 6/16/2009
continue to treat the elementary sense impression as a theoretical fact underlying more
common to both empiricists and intellectualists, to assume that the external world is a
sense impressions, it is difficult to account for the facts of perceptual experience. The
impact,”18 it is far from evident how it could convey form or pattern, in itself. Neither,
though, could it communicate the rules by which a shape could be perceived as a shape.
Quite often, therefore, empiricists are forced to reintroduce mental capacities to account
for the constitution of meaningful structures. They casually refer to the recognition of
spatial or temporal relationships, without acknowledging that they are contradicting their
own doctrine.19
I will not reproduce the details of Merleau-Ponty’s argument here, since Merleau-
Ponty himself concedes that it is not possible to decisively refute empiricism. In any case,
the fact that empiricists tend to be less interested in the phenomenon of experience than
in the atomic constituents to which they have hypothetically reduced it does have
consequences. The cultural world, for example, becomes unreal compared to the
existence is thereby falsified. The realm of cities and art and commerce, with which most
Gregory Mengel Page 13 6/16/2009
of us, including empiricists, concern ourselves most of the time, is consigned to illusion,
since the rich texture of meaning it seems to have cannot be quite real. Yet, for
experience itself, if we choose to embrace it, the perceived world is a thickly woven
pregnant with an irreducible meaning.”20 Not just shapes and patterns, but non-sensory
qualities such as beauty and horror are perceived at the level of immediate experience as
naturally provides fodder for the intellectualist position, which thrives on the limitations
of the former. Intellectualists point to the failure of empiricists to account for the
perception of significance, and counter that an ordering principle must already be present
position were undermined by the empiricist arguments of Locke and especially Hume,
psychology and philosophy of mind. Granting that the empiricists are correct about the
nature of sense data, judgment is proposed as that faculty by which a coherent world can
sense data into coherent perception as, for example, when Descartes judges the coats and
hats on the street below his window to be men, or when the two upside down images on
the retina form a unified, upright object. After initially losing ground to the first wave of
empiricism, the intellectualist position was given new life with the Kantian synthesis and
has remained a forceful theme in psychology right up through present day cognitivism.21
Gregory Mengel Page 14 6/16/2009
judgment into the perceptual process has its own problems. A significant problem arises
from the fact that, when judgment is placed at the very root of experience, sensation
knowledge places epistemology on a rather slippery slope. The claim that perception is
judgment, deprives the latter of its particular role as an arbiter of perceptual experience—
as a power to judge true from false perception and illusion from reality. All seeing thus
becomes “thinking one sees.”22 In the event of conflicting perceptions, who’s to say
which perception accords with the facts? Kant’s solution to this problem, which
present behind individual subjectivity, constituting and judging the world according to a
universal Reason. Contemporary cognitivism depends on the structure of the brain and
framework.23
argument. Empiricism and intellectualism are not theories as much as they are styles of
approaching psychological facts. Therefore, they do not depend on particular facts for
support, and cannot be refuted using facts. Furthermore, there is a kinship between the
dichotomy on the other. The pure sense datum of empiricism is equivalent to the
limitations of its opposite, mechanism. Moreover, both sets of alternatives arise from the
living body became an exterior without interior [and] subjectivity became an interior
points out, it was an entirely natural consequence of an even more deeply ingrained
empiricism conceive of the world as a complete spectacle awaiting the gaze of the
modern subject the way a shoreline awaits a searchlight beam. Merleau-Ponty rejects this
naïve epistemology in favor of a phenomenological realism in which the real world exists
empiricism and intellectualism and begins to restore the phenomenon of perception to the
realm of existence.
In the previous sections, the reflex theories of behavior and the empiricist and
intellectualist theories of perception were subjected to a critique that owes its core
insights to Gestalt Theory. Although Merleau-Ponty goes beyond Gestalt Theory with his
rejection of determinate being in itself, it is also clear that he considers this step to be
Gestalt psychology cannot see that psychological atomism is only one particular case
of a more general prejudice; the prejudice of determinate being or of the world, and
that is why it forgets its most valid descriptions when it tries to provide itself with a
theoretical framework.26
Gregory Mengel Page 16 6/16/2009
Thus, while Merleau-Ponty continues to utilize the data and concepts of Gestalt theory, it
is always in the service of his own phenomenological theory of perception. In the present
section, I shall begin to unravel his theory with an exploration of the ways in which the
First of all, as a correction to both the classical theory of the reflex and the constancy
with its world, which overcomes the inadequacies of both of these classical approaches.
pattern of activity within a living situation. In fact, Merleau-Ponty argues, the organism
participates in the formation of the stimulus in the way it presents its sensory receptors to
the environment:
Since all the stimulations which the organism receives have in turn been possible only
by its preceding movements which have culminated in exposing the receptor organ to
the external influences, one could also say that the behavior is the first cause of all
stimulations.27
The animal body is not passive like a hunk of wax upon which events in the world make
impressions.28 It moves into and engages its milieu in patterns, and these patterns form
the world for it. Therefore, not only is it a mistake to conceive of the organism as a
distinction between stimulus and response, since they are actually abstractions from a
Gregory Mengel Page 17 6/16/2009
formal perception.
A second point, which is certainly related to the formal nature of perceptual behavior,
is that, as Gestalt Theory has shown, the most basic element of human perceptual
something, some intelligible form, which is not decomposable into more elementary
experience that I can identify, which preceded the spectacle as a whole. The size, the
shape, the outline, the inside, the outside, the colors, each of these aspects can be picked
out of the total experience by reflection, but only after the fact. Perceptual experience
itself arises in its totality, and its significance outruns those sensible qualities on which it
style or physiognomy, which may not even include the sense data of which it is
supposedly composed. This is why, as Merleau-Ponty points out, one can know the face
of a friend intimately and yet be unable to report the color of her eyes. Indeed, perception
The significance with which perception is concerned is ultimately not merely the
physiognomy of abstract features such as shape and size. Rather, perceptual experience
meaning of a situation. Classical reflex theories are unable to deal elegantly with the fact
that physically identical stimuli evoke varying responses, and physically distinct stimuli
external parts. As noted earlier, even the simple fact that I can easily reach for an object,
Gregory Mengel Page 18 6/16/2009
regardless of the initial position of my body, is a problem for reflex theory. Once it is
recognized that behavior involves a global engagement with the vital milieu created by an
organism’s own activity, these old problems disappear. Behavior is not a set of
The way in which behavior is directed toward significance, rather than produced
class of experiments in which the limb typically used by an animal to perform a particular
function is removed.29 After the amputation, the animal will substitute an alternate limb
to perform the same function. For instance, after losing a leg, a dung beetle is
immediately able to walk as if it had always had five legs. The animal functions as a
whole system adapted to cope in a general way with the general features of its milieu,
responding to the significance of its situation. Moreover, the fact that this substitution
phenomenon exists for organisms such as insects highlights the fact that there is no
intellectual calculation involved. In fact, in cases where the limb is immobilized rather
than severed, the animal will not substitute for it, but will, instead, direct its attention
For the human, of course, vital significance takes a much more complex form. The
capacity for symbolic thought and language has permitted the development of an intricate
system of value that shapes the human’s vital milieu in the way that is not reducible to
biological meaning. The world of the human abounds with significances that have
complex historical, mythical, and individual creative origins. Yet despite the socially
constructed nature of the human milieu, in perception, the world arises in experience
Gregory Mengel Page 19 6/16/2009
fully formed. Perceptual experience is not simply an appearance on which we then pass a
judgment. The experience arises with its intrinsic value and meaning intact, regardless of
the degree to which these have been historically constituted. I do not see a building and
matter how constructed, at the same moment it resolves itself into a thing and perhaps
even before I perceive it as brown or large.31 A more detailed discussion of the human
As we have seen, perception and behavior are intricately intertwined in a living pattern of
engagement with the world, and the world for a perceiver is a realm of meanings,
constituted by natural and, for the human, cultural history. The above suggestions about
significance and meaning, however, while steering us well clear of the Scylla of
that does not avoid the prejudice of determinate being leads to vitalism.32 Though it was
said that behavior can be seen as “the first cause of all stimulations,” this must not be
understood to imply a living force piloting the physical body. In order to avoid this
hazard, it will be necessary to return to the notion of the reflex and examine the role it
it would be no less absurd to imagine that all vital activity is deliberate than to accept that
not choose to bloom, and I do not choose to see and hear. Merleau-Ponty elaborates a
middle way between a meaningless determinism and an absurd voluntarism with the
notion of motor significance. The world for an organism, the milieu toward which its
activity is directed, is indeed a world of meaning, but this meaning is biological rather
than rational. Perception is a dialectical process in which, as the organism moves through
its world, it discovers a world that compliments the expectations embodied in its
movement. While a behavior pattern may form for itself a vital milieu, the pattern of
behavior itself is informed in that process by the way perception evokes motor responses.
The case of color perception in humans is a telling and perhaps surprising example of
the way that body and world are engaged in what David Abram calls a “silent
sensation, a surface feature, essentially distinct from particular objects. This flower may
be blue, but it could just as well be red and it would still be the same flower. Color,
according to this view, is abstract and accidental—a secondary quality. Research has
shown, however, that color experience actually evokes motor responses and can, in fact,
contribute substantially to the way an object is experienced. Red and yellow, according to
Merleau-Ponty, produce agitation, prodding a person outward and toward a more active
disposition, while green and blue draw one inward, toward repose.33 In this way, color
insinuates itself well beneath the surface of the visual spectacle, and participates in its
The fact that our perception and bodily comportment are effected in this way by color
tempted to imagine either that the objective properties of a given color somehow produce
Gregory Mengel Page 21 6/16/2009
effects by physical causation (light of a certain wavelength striking the retina), or else,
that the felt experience of a color produces the effects by mental causation (blue reminds
me of water, which is relaxing), neither of these can be correct. Motor effects are
observed when the color is created indirectly, eliminating physical causation, and at
levels of color intensity below which the color is visibly discernable, ruling out mental
causation. Merleau-Ponty writes that color has a “living significance” for us, such that,
even before we see or feel a color, it “is already the amplification of our motor being.”34 I
cannot overemphasize how different this view is from the traditional understanding of
is suggesting is that color experience, in the typical form of “I see a blue patch,” emerges
wondering how and why red signifies effort or violence, green restfulness and peace; we
must rediscover how to live these colors as our body does, as peace or violence in
concrete form.”35 When someone says that she is “seeing red” or “feeling blue,” her
words have real meaning only to the extent that color is regarded in the existential sense
considered here. Color is not, then, merely a surface feature of experience but a mode of
Although color presents a striking example of the way that perception is informed by
our motor being, it is by no means unique in this sense. As the above example suggests,
modalities of sensory experience are intertwined in the body in unexpected ways. Motor
significance, not only reveals the existential origins of meaning, however, it offers a
conceptual thread with which our erroneously fragmented ideas about perception might
different from the views that have dominated modern and postmodern thought.
subject36 irredeemably alienated from an objective world, to which his only access is
mind, and which may or may not correspond with an outside world. In contrast to this
recipe for skepticism, according to which the best we can do is hope that perception
this section I explore how this “perceptual faith” is justified phenomenologically in the
determinate meaning prior to becoming a concrete existence for a perceiver. The creative
writes, “I am no more aware of being the true subject of my sensation than of my birth or
present moment of subjectivity; sensibility is a general and anonymous setting which “I”
Second, far from being arbitrary in its relation to the world, for Merleau-Ponty,
perception operates as if drawn toward a goal or a norm. That is, perception is informed
by a sort of immanent teleology which transports the perceiver to the moment of “the
upsurge of a true and exact world”39 This norm which is built into the nature of
perception provides a buffer against the epistemological relativism that threatens some
efforts to deal with the creative aspect of perception. The words “true” and “exact” are
not meant to imply that knowledge of the world is somehow absolute or certain, as this
would require a world that is determinate in itself. Rather, this is another way of saying
that perception is true by definition. Indeed, this is a sort of ontological relativism,40 but it
teleology that informs perception at the level of motor being. According to Merleau-
Ponty, the sensory-motor system operates as if it were moving toward an equilibrium that
can only be achieved by a maximum grasp of the world. The eye, for example, moves
reflexively to provide itself with the richest possible stimulations. This is evident in cases
that the intact areas of the retina are optimally exposed to visual stimulation. I experience
this lure in my body when I find myself driving along a rural road at night, and a car
approaches from the horizon. My eyes are ineluctably drawn to the oncoming headlights,
and as I force myself to look away from them, I can feel that deviation as a certain
Gregory Mengel Page 24 6/16/2009
ejemplo: tension in my body. It is in this way that the sensory-motor body finds itself situated on a
percepción
del color gradient sloping toward an optimal grip on the world.
Let us consider the example of color perception, once again, this time with an eye
toward understanding the telos implicit in perception. In the same way that my eyes are
drawn in the direction of approaching headlights, when I look at an object, my eyes lead
me to where the lighting allows the optimal experience of the object’s color. Color is
experienced as if my gaze already knows its way through the sensible world and has, as
an implicit goal, the object’s “real” color. Indeed, this real color seems to underlie the
look at a blue carpet, under an artificial light and partially in shadow, I do not see it as
multicolored, based on the various objective color qualities. I see it as a single blue under
different aspects—with a shadow cast on it, or, a few hours earlier, with sunlight pouring
on it through the window. I do not see different colors; I see the same color, the real
color, looking different. The real color, according to Merleau-Ponty, is never actually
perceived, but “persists beneath appearances as the background persists beneath the
figure, that is, not as a seen or thought-of quality, but as a non-sensory presence.”42
Though present only indeterminately, the real color, therefore, exists as a norm from
which every actual perception is experienced as a deviation. Implicit in this account is the
idea that the body always knows how the lighting or my point of view would need to be
different so that this deviation might be minimized. There is a bodily tension created by
the difference between how the color looks at a given moment and what color I
Beyond color, all the various features of the world seem to be subject to this same
traditional view, I am presented with a series of perspectives from which I must infer the
existence of a three dimensional object. In fact, I must, by some accounts, even infer the
third dimension, depth, from my experience of breadth.44 All of this sounds sensible
“juxtaposition of points”45 in which our bodies are objects among other objects. In taking
depth as given, we pass over the moment of its constitution in our grasping of the object.
Against the traditional view, Merleau-Ponty argues that the object is not known by way
of a sum of perspectives, but, like the varying appearance of a color in different lighting
contexts, “perspectives present themselves only as so many steps toward the thing
itself.”46 Also, like color, the object’s size and shape exist in an indeterminate
background which provides a norm for my bodily engagement with it. Thus, my body
knows implicitly that there is a best place from which to get a visual grip on a particular
object, including an optimal angle and distance. He writes, “an oblique position of the
object in relation to me is not measured by the angle which it forms with the plane of my
face, but felt as a lack of balance, as an unequal distribution of its influences upon me,”
and “the distance from me … a tension which fluctuates round a norm."47 The real object
is not real by virtue of determinate qualities, which it possesses in itself, but in terms of
world, therefore, brings me into direct contact phenomena and safeguards my experience
from the mischief of Descartes’ malicious demon. Although, my knowledge can ever be
Gregory Mengel Page 26 6/16/2009
perfect or complete because the perceptual process dissolves on all sides into a
realizing a mistake presupposes the ability to discern truth from error. “We know that
perception overcomes the skepticism to which modern epistemologies are subject through
a retrieval of the body and its pre-subjective intimacy with the world. The emergence of a
replacement of the physical body with his own notion of the phenomenal body. The
former is, of course, that objective system of causes and third person processes, which
was found wanting in the “Body as Machine” section above. This physical body is
stimulus, or sense datum. Although, the sort of extreme mechanism represented by reflex
body-for-science he writes,
This body, which is understood by science as an object in itself, then, is not our
immediate concern. In its place, we will consider the phenomenal or existential body, the
To begin to understand the phenomenal body, it will be helpful to take up, once again,
the way that we encounter an object in its object-horizon structure. An important aspect
the way these are implicit in the horizon. When I attend to a particular object in my field
of vision, the surrounding objects fade into the background and become part of the
attended object’s horizon. This horizon still plays a role, however, in establishing the
norm that informs my perceptual experience. Kelly50 points out that one way to
understand the background in relation to the norm is to consider each background object
as a place-holder for the potential perspective that I could have from that angle and
distance. This is evidently what Merleau-Ponty means when he defines the other sides of
things as the side that they show to the objects behind them. This is possible because
background objects “remain abodes, open to my gaze, and, being potentially lodged in
them, I already perceive from various angles the central object of my present vision.”51 In
other words, there is a sense in which the object is seen from everywhere, but
indeterminately.
Gregory Mengel Page 28 6/16/2009
What can Merleau-Ponty mean, exactly, when he writes that I am potentially lodged
claim is to be found in the nature of the phenomenal body. We have established that the
phenomenal body is the existential mode of being in the world from which the
physiological body for science is derived, but this mostly tells us what it is not. To
phenomenology, adopted from Brentano by Husserl, to account for the way in which
conceptual meaning is intuited. For Merleau-Ponty, on the other hand, intention is the
sine qua non of bodily existence. The body is a motor project directed toward the world;
it is a “system of possible actions … with its phenomenal ‘place’ defined by its task and
situation.”53 Here, it should be noted, intention acquires a meaning much closer to its
everyday sense in which it denotes an action aimed at the world. Indeed, when Merleau-
Ponty writes about being lodged in an object, he means that I apprehend it as an object
for my motor intentions. I inhabit the object in the sense that it is now part of my world;
it is in my domain of potential motor activity. The phenomenal body, then, exists through
its motor intentions and actions. It is an intentional project, located in potentia throughout
The world of the phenomenal body has its own spatiality, which is known in a way
that is quasi-independent of the intellect. Space for the body is the enveloping, practical
intentionality. The space of the intellect, on the other hand, is an abstract space, which is
derived from lived space. While the integration of these two modes of space in a normal
Consider the brain-damaged patient (the infamous Schneider) who, although able to
engage habitual body movements in the normal course of events, is unable to make those
same movements when directed to by his doctor. 55 His hand can find his nose when it
itches, but if asked to point to it with a ruler, he cannot. He is able to perform certain
habituated routine.56 The patient can understand what he is being asked to do; he is
simply unable to make the connection between his intellect and his motor intentions. If
project.
The phenomenal body as a power to inhabit the world is neither tangible nor visible.
It can neither be seen in the act of seeing, nor felt in the act of feeling.57 It is that
style of existence through which the world acquires determinate meaning. In the next
Gregory Mengel Page 30 6/16/2009
section, we will examine the additional powers gained by the phenomenal body with the
acquisition of language.
The phenomenal body, for Merleau-Ponty, is that motor project through which meaning
is enacted out of the indeterminate background of body and world. In the previous
section, I discussed the role of motor intentionality in the formation of the dynamic body
schema, through which we know objects in space as aims for our intentions. It is one
thing, though, to recognize the way the phenomenal body informs the shape and color of
objects and quite another to recognize the expressive role of the body in the constitution
of the cultural world, with its extraordinarily complex and layered fabric of meaning. As
should be evident from what has been said, there is no question, for Merleau-Ponty, of
situating the origin of meaning anywhere other than embodied existence. How cultural
meaning emerges from the overflow of natural existence that is language must now be
explored.
is nothing but a motor reflex evoked by physical stimuli. There is no need of a theory of
meaning, since there is no meaning. Finding this position untenable, intellectualists have
are nothing but signs used to represent concepts to which they bear an arbitrary or
conventional relationship. In neither case do the words themselves have any intrinsic
significance.
Gregory Mengel Page 31 6/16/2009
treatment of language begins with his affirmation that words do indeed possess
precede speech, with the latter merely reproducing the former. For one thing, it is clear
from our own experience as speakers that when speaking we are not involved in a
thought process separate from the speech act itself. It may be an overstatement to insist
that “the orator’s ‘thought’ is empty while he is speaking,”59 but the point is clear. The
speaker is not translating her thoughts into words as she speaks; she is thinking aloud.
Moreover, thought itself, even when undertaken in silence, is still conducted with words:
“In reality, this supposed silence is alive with words, this inner life is an inner
language.”60 All thought is verbal and all originating speech is active thought.
the fact that words have existential meanings, beneath their conceptual ones, which cling
to them, and which can communicate something even to those who do not know the
language. These existential meanings exist at a sort of midway point between the purely
symbolic realm of conceptual meaning and the almost concrete realm of motor
significance. In fact, the bridge between these two realms is the gesture. Recall that
significance emerges in patterns of behavior that establish the world as a vital milieu. The
gesture is that pattern of behavior through which humans seek to coordinate their
Merleau-Ponty writes,
series of discontinuous acts, significant cores which transcend and transfigure its
same power that the body opens itself to some new kind of conduct and makes it
The gesture, then, is a “new kind of conduct” through which the human body
expression”.64
gesticulation. It is not that words exist for me simply as a vocabulary, containing so many
entries, which I can draw from to convey my thoughts. Rather, as is the case for non-
verbal gestures, words exist for me as “one of the possible uses of my body.”65 They are a
Indeed, the fact that speech is continuous with a wider existential sphere of meaning is
what makes communication possible. If words were empty signs with no intrinsic
meaning, communication would only be able to convey external facts, such as, perhaps,
“the cat is on the mat.” As Merleau-Ponty points out, however, the meaning conveyed in
understandings because the conceptual meaning of words is not externally related to the
Gregory Mengel Page 33 6/16/2009
words but is originally derived from their gestural meaning.66 The meanings of words are
gesture, or that the meanings of words carry nothing beyond what is conveyed by the
sounds. On the contrary, with language the body achieves an “open and indefinite power
of giving significance.”67 This power of giving significance finds its richest expression in
literature. It is in the poem or the novel that we find language, as it has been previously
constituted, being reshaped for a new purpose, as when “a telling utterance or a good
book impose their meaning upon us.”68 In artistic speech and writing, as well as other
instances of original expression, therefore, we find the human body exhibiting its unique
power to bring novel meaning into existence. “The process of expression,” Merleau-
Ponty suggests,
brings the meaning into existence as a thing at the very heart of the text, it brings it to
A great work of literature is, thus, not simply the result of a concrete creative act,
whereby an artist has preserved an insight in external form. Rather, like any organic
creation, literature has a life of its own, outrunning its creator and coalescing around its
own inner law, which is its meaning. Authentic expression, then, is more than a means of
a wave, gathers and poises itself to hurtle beyond its own limits.”70
language to “artistic” expression exclusively. Indeed, as the above samples of his writing
Gregory Mengel Page 34 6/16/2009
reveal, literary style can be instrumental in the philosopher’s own effort to elaborate new
meaning. If the body has found in language the power to transcend itself and to forget its
existence as a body, Merleau-Ponty’s writing demonstrates that this same power can be
demonstrating that the body must be recognized as the foundation of knowledge and the
starting point of thought. Undoubtedly, philosophy, at least since Darwin and Nietzsche,
has done a better job at recognizing the importance of the body, and, fortunately, it is no
longer fashionable to treat it with derision. However, for many philosophers, the body
remains little more than a place holder for the assertion of immanence. The fact that one
of the chief puzzles for contemporary philosophy is called the “mind-body problem,”
exemplifies this failure to take seriously the true nature of the body in the way prescribed
a theme for philosophy, but a re-envisioning of the very meaning of the body. Indeed,
existence has radical implications for the meaning of meaning itself. In this final section,
I shall briefly reflect on how these insights alter the landscape of our understanding of
The preceding sections considered some of the ways in which, according to Merleau-
Ponty, meaning is lived by bodies as they dialectically unfold a world for themselves
through perception, intention, and expression. We learned, for example, that perception is
psychology, for example, Gestalt Theory shows that “vision is already inhabited by a
meaning.”71 Moreover, even color is not a superficial quality; it has a motor significance,
colors my whole manner of being in the world. I do not simply see blue or yellow, but, in
These facts about perception are a consequence of the manner in which the body, by
way of its subtle sensory-motor attunement, attempts to obtain an optimal grip on its
world. Objects, which are typically taken to be self existent, derive their determinate
existence as things for me from the vital significance and motor physiognomy that they
have as objects for my body’s intentions. These meanings, then, arise for me, but I am not
involved in any conscious way in positing them. Since I do not choose to see that blue
car, “[it] thus poses the problem of a genuine in-itself-for-us,”72 emerging from the pre-
personal horizon that is the body’s being in the world. As a conscious subject, I therefore
find myself always already existing world shot through with meaning.73
Ponty, in this regard, suggests that the body is similar to an artwork, such as a novel or a
musical performance in that, for each, the meaning is inseparable from its individual
expression. Recall from the discussion of literature above that the inner meanings of a
text are not independent of the words, but live among them. This is even more evident if I
imagine being in the presence of a painting or listening to music. Neither could be fully
communicated except by the experience itself, because the meaning is born in the
experience.
Gregory Mengel Page 36 6/16/2009
from its individual existence. I recognize my friend or lover, not simply by the
components his appearance, such as his height and facial features, but by his whole
manner of existence, which defines him, even as he changes over time. His actions, his
bodily bearing, the intonations, facial expressions, and bodily gesticulations that
accompany his speech, all reflect a certain style that is unmistakably recognizable as him.
never complete. Like a great novel or painting, his existence offers me an inexhaustible
It should be no surprise, based on what has been said about meaning, that the
knowledge I have of my friend or lover is the paradigm for my knowledge of the world.75
Throughout life, we perpetually try to make sense out of our world, and elaborate ever
more complex understandings of our experience. And during all that time, though the
world may undergo many subtle and profound reorganizations of meaning, it remains
essentially the same world. In fact, I experience the unity of the world, according to
individual . . . which persists on the horizon of my life.”76 I know the world, not as an
explicit spectacle, but as a style. I experience it the way I experience a friend, a familiar
The natural world is the horizon of all horizons, the style of all possible styles, which
guarantees for my experiences a given, not a willed, unity underlying all the
disruptions of my personal and historical life. Its counterpart within me is the given,
Gregory Mengel Page 37 6/16/2009
Indeed, the style of the world for me is a reflection of my own style, and body and world
Moreover, just as I may discover new layers of meaning in a novel, and new
dimensions in my friend, the meanings that inform my world are sometimes substantially
come together in a richer meaning, which hitherto had been merely foreshadowed . . .
and which by its coming suddenly reshuffles the elements of our equilibrium and
This is not merely a change in the way we interpret or judge what we see; it is a change in
the whole significance of what is seem. This capacity of the body to undergo a
reorganization of its perceptual world through the emergence of new meanings is very
mysterious, indeed. Complex meanings are somehow absorbed into the perceptual
process itself. “The light of a candle changes its appearance for a child when, after a
burn, it stops attracting the child’s hand and becomes literally repulsive.”79 The child
attunement to the significance of the world is that neither body nor world can be
is that in it significance and existence are one.”80 Meaning is not a property of some
Gregory Mengel Page 38 6/16/2009
things, or a gift bestowed upon some part of the vast universe by a nearby consciousness.
significance, only that there is significance; it is a buffer, rather than a guarantee against
only if a demand for absolute consciousness ceaselessly dissociates from each other the
meanings with which it swarms, and conversely this demand is motivated by the conflict
relinquish the impossible demand for certainty and embrace the ambiguity of existence, I
will perhaps see, with Merleau-Ponty, “that the most intimate vibration of our psycho-
physical being already announces the world.”82 I may never have certainty about
anything in particular, but I cannot seriously doubt that the world exists.83
The phenomenon that is body and world is deeply mysterious, yet in many ways self-
the deeply ingrained tangle of scientific and cultural assumptions, which informs the way
we think we know the world, in order to reveal its essentially embodied existence. The
result of his effort implies that our rational and common sense understanding of reality is
both completely true and critically in need of revision. Perhaps the despair and alienation
that plagues modern life is analogous to that tension that tugs at the body in the instant
before “our natural powers suddenly come together in a richer meaning.” Whether or not
Gregory Mengel Page 39 6/16/2009
such a gestalt shift is really imminent, Merleau-Ponty’s work suggests one possible
foundation for a new equilibrium—an appreciation for the body as the self-revelation of
the world.
1
Dermot Moran, Introduction to Phenomenology (London ; New York: Routledge, 2000).
2
Wilhelm Max Wundt, Outlines of Psychology (York University, 1897 [cited March 31 2005]); available
from http://psychclassics.yorku.ca/Wundt/Outlines/sec3.htm.
3
E. B. Titchener, Brentano and Wundt: Empirical and Experimental Psychology (York University, 1921
[cited April 5 2005]); available from http://psychclassics.yorku.ca/Titchener/brentano-wundt.htm.
4
Robert Wozniak, Theoretical Roots of Early Behaviorism: Functionalism, the Critique of Introspection,
and the Nature and Evolution of Consciousness (Bryn Mawr College, 1997 [cited April 5 2005]); available
from http://www.brynmawr.edu/Acads/Psych/rwozniak/theory.html.
5
Ibid.([cited).
6
Ibid.([cited).
7
Ibid.([cited).
8
Kurt Koffka, Perception: An Introduction to the Gestalt-Theorie (York University, 1922 [cited April 6
2005]); available from http://psychclassics.yorku.ca/Koffka/Perception/perception.htm.
9
I am simplifying this discussion by treating the phenomenological reduction in the singular, whereas
Husserl distinguished between several different sorts. See Moran, Introduction to Phenomenology.
10
Ibid., 10.
11
Ibid., 170.
12
As Merleau-Ponty points out, Pavlov’s physiology is implicit, if not imaginary. See Maurice Merleau-
Ponty, The Structure of Behavior (Boston,: Beacon Press, 1963).
13
Ibid., 9.
14
Ibid., 22.
15
Ibid., 28.
16
, 31.
17
Maurice Merleau-Ponty, Phenomenology of Perception (London ; New York: Routledge, 1962), 1,2.
18
Ibid., 1.
19
Ibid., 16.
20
Ibid., 25.
21
Taylor Carman, "Sensation, Judgment, and the Phenomenal Field," in The Cambridge Companion to
Merleau-Ponty, ed. Taylor Carman and Mark B. N. Hansen (Cambridge, U.K. ; New York: Cambridge
University Press, 2005).
22
Merleau-Ponty, Phenomenology of Perception., 40. Also see Carman, "Sensation, Judgment, and the
Phenomenal Field."
23
Are the symbol processing rules of cognitivism really that different from Kant’s “categories of the
understanding?”
24
Merleau-Ponty, Phenomenology of Perception, 64,65.
25
Ibid., 48.
26
Ibid., 59. Fn. 45.
27
Merleau-Ponty, The Structure of Behavior, 13.
28
Indeed, we can trace the term impression back at least to Plato’s Theaetetus, in which the impression
made on a piece of wax by a seal ring was used as an analogy for the impression made by knowledge on
the mind. Plato, "Theaetetus," in The Works of Plato, ed. Irwin Edman (New York,: Simon and Schuster,
1928).
29
Merleau-Ponty, The Structure of Behavior, 39. Merleau-Ponty, Phenomenology of Perception.
30
The exception that supports this interpretation is the human. A human will actually substitute free limb
for an immobilized one.
31
Merleau-Ponty, Phenomenology of Perception.
32
Merleau-Ponty, The Structure of Behavior., 158.
Gregory Mengel Page 40 6/16/2009
33
Merleau-Ponty, Phenomenology of Perception, 243-45.
34
Ibid., 245.
35
Ibid.
36
Of course, many postmodern thinkers reject the subject as implicated in a problematic metaphysics of
presence, but this explicit rejection does not entirely succeed in disentangling them from this assumption.
See Charlene Spretnak, States of Grace : The Recovery of Meaning in the Postmodern Age, 1st ed. ([San
Francisco]: HarperSanFrancisco, 1991).
37
Merleau-Ponty, Phenomenology of Perception.
38
Ibid., 250.
39
Ibid., 62.
40
“Ontological contingency, the contingency of the world itself, being radical, is, on the other hand, what
forms the basis once and for all of our ideas of truth. The world is that reality of which the necessary and
the possible are merely provinces.” Ibid., 463,464.
41
Blindness affecting half of the retinal surface.
42
Merleau-Ponty, Phenomenology of Perception, 356.
43
See Sean Dorrance Kelly, "Seeing Things in Merleau-Ponty," in The Cambridge Companion to Merleau-
Ponty, ed. Taylor Carman and Mark B. N. Hansen (Cambridge, U.K. ; New York: Cambridge University
Press, 2005).
44
Merleau-Ponty, Phenomenology of Perception, 297.
45
Ibid.
46
Ibid., 353.
47
Ibid., 352.
48
Ibid., 344.
49
Ibid., 409.
50
Kelly, "Seeing Things in Merleau-Ponty."
51
Merleau-Ponty, Phenomenology of Perception, 79.
52
Moran, Introduction to Phenomenology., 93.
53
Merleau-Ponty, Phenomenology of Perception, 291.
54
Ibid., 115.
55
Ibid.
56
This is true for healthy people in regards to fairly specialized motor tasks, such as typing. It certainly
takes me longer to find the letters on a keyboard when I’m typing an unfamiliar word.
57
Merleau-Ponty, Phenomenology of Perception, 105.
58
Merleau-Ponty does not address the mechanist position. This is likely either because the intellectualist
critique has been adequate, or because the position is too absurd to warrant a serious response.
59
Merleau-Ponty, Phenomenology of Perception, 209.
60
Ibid., 213.
61
Ibid., 452.
62
This is somewhat of an oversimplification as communities of significance certainly exist among
nonhuman animals. For a detailed discussion of the distinctions between human and non-human animal
communication see Terrence William Deacon, The Symbolic Species : The Co-Evolution of Language and
the Brain, 1st ed. (New York: W.W. Norton, 1997).
63
Merleau-Ponty, Phenomenology of Perception, 225.
64
Ibid., 211.
65
Ibid., 210.
66
Ibid., 208.
67
Ibid., 226.
68
Ibid., 452.
69
Ibid., 212.
70
Ibid., 229.
71
“A wooden wheel placed on the ground is not, for sight, the same thing as a wheel bearing a load.” Ibid.,
60.
72
Ibid., 375.
73
“One day, once and for all, something was set in motion which, even during sleep, can no longer cease to
see or not to see, to feel or not to feel . . .” Ibid., 473.
Gregory Mengel Page 41 6/16/2009
74
Ibid., 175.
75
Goethe also compared knowledge of the world to knowledge of an individual. C.f. "We labor in vain to
describe a person's character, but when we draw together his actions, his deeds, a picture of his character
will emerge." Goethe quoted in Fred Amrine, "The Metamorphosis of the Scientist," in Goethe's Way of
Science : A Phenomenology of Nature, ed. David Seamon and Arthur Zajonc, Suny Series in Environmental
and Architectural Phenomenology (Albany, NY: State University of New York Press, 1998)., 37. See also
the parable of the two suitors in Richard Tarnas, Cosmos and Psyche : Intimations of a New World View
(New York: Viking, 2005).
76
Merleau-Ponty, Phenomenology of Perception, 382.
77
Ibid., 385.
78
Ibid., 177.
79
Ibid., 60. See also the example of the old west movie set in Kelly, "Seeing Things in Merleau-Ponty."
80
Merleau-Ponty, Phenomenology of Perception, 377.
81
Ibid., 345.
82
Ibid., 472.
83
Ibid., 347.