By George J. Marshall
"Published in 2008 through Marquette collage 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 via Husserl and Heidegger), Merleau-Ponty has been mostly missed 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)
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. What reason produces is, thus, a product of certain structures and a given, in this case our reflections. Again, there are subjective contingent structures, but Kant argues that there are also certain subjective necessary structures that are required for reason to do its thing.
For Heidegger, human reality is openness onto being. Finitude is not something that one can overcome; it is rather the very essence of what it means to be human. But to grasp human reality in this way requires a fundamental transformation of our perspectives. One must overcome the prejudices of past philosophies and approach human reality anew. What Merleau-Ponty finds in Heidegger is a true kind of Existentialism with its movement back to concrete existing human reality. What he also finds is an attempt to break with traditional philosophy, especially with its epistemological concerns, and to develop a totally new conception of metaphysics to replace the old one.
It is important to note that Kant is not concerned with giving us examples of real knowledge or with explaining how it occurs but rather with the fundamental problem of showing how such knowledge could be possible. Hume does not deny that certain kinds of knowledge look like real knowledge but for him this is just an appearance. Hume argues that it is impossible for them to be as they appear. Thus Kant starts here. Mathematics, science, and metaphysics appear to be real knowledge. Kant is going to argue that it is possibly for them to be as they appear.