Abstract
It is now a well-known fact that one of Merleau-Ponty’s basic and enduring contributions to the phenomenological movement resides in his detailed thematization of the body proper. In contrast to both Husserl’s Ideen I and Heidegger’s Sein und Zeit, in the Phénoménologie de la perception the phenomenal field is structured through and through by the carnal subject, to the effect that for Merleau-Ponty corporeity plays a pivotal role not only in the constitution of the perceptual world but in that of the cultural world too. By adopting his own genetico-phenomenological approach which draws upon meticulous observations from child psychology followed by careful analyses, Merleau-Ponty succeeds in showing that the cultural world has a carnal basis: It is first of all an intersubjective world composed of a plurality of anonymous subjects, i.e. subjects which are at the same time a self and an other. It is upon this primordial level of intersubjectivity that a second level of intersubjectivity—intersubjectivity of the intellectual consciousnesses—emerges. The latter is composed of distinctive self-conscious individualities. One of Merleau-Ponty’s greatest merits consists in showing that it is only at the second level of intersubjectivity that the problem of intellectual solipsism (in the manner of Hume) or existential solipsism (in the manner of Heidegger in Being and Time) arises. The pages below propose to demonstrate Merleau-Ponty’s specific contribution to the explication and articulation of these two levels of intersubjectivity. If this attempt is successful, it can serve to arbitrate the dispute between the social scientist, to whom intersubjectivity is a first evidence, and the philosopher, to whom solipsism is a recurrent problem.
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Merleau-Ponty writes that the “primordial Nature” is “that pre-objective sensible field in which the behavior of other persons appears, which is prior according to its meaning to the perception of other persons just as it is prior to the Nature of the sciences, and which transcendental reflection could discover.” Maurice Merleau-Ponty,La structure du comportement (SC hereafter) (Paris: 1st ed. 1942, 2nd ed., Presses Universitaires de France, 1949), 180, note;The Structure of Behavior (SB hereafter), trans. A. L. Fisher (Boston: Beacon Pr., 1963), 245, n. 82. For the English translations, the page number is given only as a reference, whereas the English quotations are often modified by the present author without further notice.
M. Merleau-Ponty, Phénoménologie de la perception ( PhP hereafter) (Paris: Gallimard, 1945), 399; Phenomenology of Perception ( PP hereafter), trans. C. Smith (London: Routledge & Kegan Paul, 1962 ), 347.
Edmund Husserl, Die Krisis der europäischen Wissenschaften und die transzendentale Phänomenologie, Husserliana VI, Beilage III, “ Ursprung der Gerometrie,” ed. W. Biemel (The Hague: Nijhoff, 1st ed. 1954, 2nd ed. 1962), 369– 370; The Crisis of European Sciences and Transcendental Phenomenology, Appendix VI, “ The Origin of Geometry,” trans. D. Carr (Evanston: Northwestern University Pr., 1970 ), 357–359.
M. Merleau-Ponty, La prose du monde ( PM hereafter) (Paris: Gallimard, 1969), 195; The Prose of the World ( PW hereafter), trans. J. O’Neill (Evanston: Northwestern University Pr., 1973 ), 140.
Edmund Husserl, Ideen zu einer reinen Phänomenologie und phänomenologischen Philosophie, Zweites Buch: Phänomenologische Untersuchungen zur Konstitution, Husserliana, Band IV (Hua IV hereafter) (The Hague: Nijhoff, 1952), 79–84; Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy, Second Book, Studies in the Phenomenology of Constitution ( Ideas II hereafter), trans. R. Rojcewicz and A. Schuwer (Dordrecht: Kluwer Academic Publishers, 1989 ), 83–89.
Edmund Husserl, Cartesianische Meditationen und Pariser Vorträge, Husserliana, Band I (Hua I hereafter) (The Hague: Nijhoff, 1950), 121; Cartesian Meditations ( CM hereafter), trans. D. Cairns (The Hague: Nijhoff, 1973 ), 89.
Among the most penetrating critical discussions, cf. Alfred Schutz, “Le problème de l’intersubjectivité transcendantale chez Husserl,” in Husserl. Cahiers de Royaumont (Paris: Minuit, 1959), 334–356; Eng. version “The Problem of Transcendental Intersubjectivity in Husserl,” in Alfred Schutz, Collected Papers III, Studies in Phenomenological Philosophy, ed. I. Schutz (The Hague: Nijhoff, 1966), 51–84; Paul Ricoeur, “La Cinquième Méditation Cartésienne,” in A l’école de la phénoménologie (Paris: Vrin, 1986), 197–225; Eng. version “Husserl’s Fifth Cartesian Meditation,” in Paul Ricoeur, Husserl. An Analysis of His Phenomenology (Evanston: Northwestern University Press, 1967), 115–142; Jean-Toussaint Desanti, Introduction à la phénoménologie (Paris: Gallimard, new edition 1994 ), 115–150.
Martin Heidegger, Sein und Zeit ( SZ hereafter) (Tübingen: Max Niemeyer Verlag, 15th ed., 1979), 125; Being and Time ( BT hereafter), trans. J. Macquarrie & E. Robinson (New York: SCM Pr., 1962 ), 162.
Martin Heidegger,Die Grundprobleme der Phänomenologie,Gesamtausgabe Band 24 (GA24 hereafter) (Frankfurt: Klostermann, 1975), 421;The Basic Problems of Phenomenology (BPPhereafter), trans. A. Hofstadter (Bloomington & Indianapolis: Indiana University Press, 1982, revised ed. 1988), 296–297.
In her critical study on the existential philosophy of Heidegger, Edith Stein, Husserl earliest assistant, thinks that the “one” (“man” in German), which signifies a community and the social life, can have an authentic mode: “In fact, the one and the other, social life as well as solitary life, have their authentic form and their degraded form.”Phénoménologie et philosophie chrétienne, French trans. Ph. Secretan (Paris: Cerf, 1987), 107. She also refuses the radical dichotomy made by Heidegger between the “man” and the authentic selfhood (ibid., 92–93).
M. Merleau-Ponty, Signes ( Si hereafter) (Paris: Gallimard, 1960), 221; Signs ( S hereafter), trans. R. C. McCleary (Evanston: Northwestern University Press, 1964 ), 175.
M. Merleau-Ponty,Résumés des cours. Collège de France 1952–1960 (RC hereafter) (Paris: Gallimard, 1968), 115;Themes from the Lectures at the Collège de France 1952–1960 (TL hereafter) (Evanston: Northwestern University Press, 1970), 82. Cf.Si, 213;S, 168.
M. Merleau-Ponty, “Les relations avec autrui chez l’enfant,” in Maurice Merleau-Ponty à la Sorbonne. Bulletin de psychologie (MMPS hereafter), no. 236
J.-F. Lyotard, La phénoménologie (Paris: P.U.F., 1954), 81; Phenomenology, trans., B. Beakley (Albany, N.Y.: State University of New York Press, 1991 ), 102.
MMPS, 304;PPE, 325. It is of relevancy to report here the present author’s observations concerning the acquisition of the personal pronoun “I” by his two daughters. When they sang “Twinkle, Twinkle Little Star” at the age between 2 to 3, both of them just sang out “how wonder what you are” every time, omitting the word “I” which is in the original lyrics.
Please refer to my doctoral dissertation:Merleau-Ponty ou la tension entre Husserl et Heidegger. Le sujet et le monde dans laPhénoménologie de la perception (Université de Paris I, 1992), Part I, Ch. 3.
M. Merleau-Ponty, Le visible et l’invisible ( VsI hereafter) (Paris: Gallimard, 1964), 224; The Visible and the Invisible ( VI hereafter), trans. A. Lingis (Evanston: Northwestern University Press, 1968), 171.
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Lau, Ky. (2004). Intersubjectivity and Phenomenology of the Other: Merleau-Ponty’s Contribution. In: Carr, D., Chan-Fai, C. (eds) Space, Time, and Culture. Contributions to Phenomenology, vol 51. Springer, Dordrecht. https://doi.org/10.1007/978-1-4020-2824-3_10
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