Phenomenology and the Social World: The Philosophy of by Laurie Spurling

By Laurie Spurling

The time period ‘phenomenology’ has turn into virtually as over-used and emptied of that means as that different observe from Continental Philosophy, specifically ‘existentialism’. but Husserl, who first recommend the phenomenological strategy, thought of it a rigorous replacement to positivism, and within the fingers of Merleau-Ponty, a disciple of Husserl in France, phenomenology grew to become a fashion of gaining a disciplined and coherent point of view at the international within which we live.

When this research initially released in 1977 there have been just a couple of books in English on Merleau-Ponty’s philosophy. It brought the reader and steered how his inspiration may well throw gentle on a number of the assumptions and presuppositions of convinced modern kinds of Anglo-Saxon philosophy and social technological know-how. It additionally demonstrates how phenomenology seeks to unite philosophy and social technology, instead of outline them as at the same time unique domain names of data.

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Extra resources for Phenomenology and the Social World: The Philosophy of Merleau-Ponty and its Relation to the Social Sciences

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Yet this can never be taken as given or non-problematic, for around every area of meaning lies a horizon or zone of non-meaning. Rationality or reason must be understood in terms of its relation to non-reason, since it is precisely this inter­ relation which marks the emergence of sense from non-sense (SNS 3-5). Reason can never be presupposed, but must be viewed as a 34 THE PROGRAMME OF EXISTENTIAL PHENOMENOLOGY presumptive unity on the horizon of time, where any present Gestalt or meaningful configuration can be broken up, only to be re-formed at a later date.

It is the mistake of rationalist philosophies to consider our lives as made up of explicit and deliberate choices and decisions, whereas in fact our life is directed on a pre-conscious level, so that conscious deliberation often has the form of post factum rationaliz­ ation. There is, then, a certain consistency in our ‘world’, relatively independent of stimuli, which refuses to allow us to treat beingin-the-world as a collection of reflexes - a certain energy in the pulsation of existence, relatively independent of our voluntary thoughts, which prevents us from treating it as an act of consciousness.

Since objects often get in each other’s way, it can be seen that making the stick look bent is water’s way of getting in the way of our perception of that bit of the stick that is under water. It is the visual field as a whole, and the articu­ lation of objects within it, that determines which parts of it are clear to our vision and which parts are indeterminate or ambiguous, and hence possibly subject to illusion. Illusions are possible only because there are veridical perceptions, so that any present mis-perception is always open to future correc­ tion when my perceptual grip on the object is firmer.

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