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 college of Regina in Canada.
While well known inside eu philosophy as a number one contributor to existentialism and phenomenology (arguably eclipsed in basic terms by means of Husserl and Heidegger), Merleau-Ponty has been principally ignored by way of readers reared within the Anglo-American culture. released in 1945 the `Phenomenology of Perception' is Merleau-Ponty's top identified work."
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Extra resources for A Guide to Merleau-Ponty's Phenomenology of Perception (Marquette Studies in Philosophy)
But unlike space and time they are the necessary conditions for having an understanding rather than having an experience. Then Kant turns to the question of what makes science real knowledge. His answer is that not all of science is real knowledge, only its fundamental principles. What makes the fundamental principles of science real knowledge is 44 A Guide to Merleau-Ponty’s Phenomenology of Perception an insight into the a priori conditions of any understanding whatsoever. Thus the fundamental principles will be necessarily true of any experience that is understood because of the very nature of the understanding.
If we were to claim that one has real knowledge about something and knows that it is true and can explain it, but cannot prove it, we could clearly deny that the person really knows. It is worth noting that all three of the characteristics flow from simply understanding what we mean when we say that someone really knows. For Descartes, all of this seems rather obvious. But the source of the problem he finds comes from the fact that real knowledge must be demonstrable or provable. Again, Aristotle’s Posterior Analytics is the basis for Descartes’ understanding of demonstration.
Husserl has the idea that he could just come to philosophy for an answer and his problem would be solved. Instead, he finds that philosophy seems to be preoccupied with the problems of how we really know reality and about the nature of philosophy. In fact, philosophers seem so preoccupied with these concerns that they no longer seem to be philosophizing about reality. The more Husserl looks at philosophy, the more he finds that it looks very much like the situation of the blind men and the elephant.