“The perceived world is the always-presupposed foundation of all rationality, all value, and all existence.”
Maurice Merleau-Ponty's quote highlights the critical relationship between perception and our understanding of reality. It suggests that our experiences and interpretations of the world form the basis of rational thought, ethical values, and the very essence of existence.
At its core, the statement emphasizes that perception is foundational. It implies that the way we perceive the world shapes our beliefs and actions. This aligns with Merleau-Ponty's existentialist and phenomenological perspectives, which prioritize lived experience as a primary source of knowledge.
The phrase "always-presupposed foundation" indicates that perception is not just a starting point; it is an ongoing basis for rationality and moral reasoning. This suggests that our interpretations of sensory information influence how we form judgments and values. For example, two individuals may interpret the same event differently based on their perceptual experiences, leading to conflicting rational conclusions and ethical stances.
Moreover, the assertion that this foundation pertains to "all existence" raises profound philosophical questions about objectivity and reality. If existence is contingent upon perception, then the nature of reality itself becomes subjective and multifaceted. It challenges the notion of an objective reality that exists independent of human experience, encouraging a more nuanced understanding of existence as intertwined with individual perception.
In conclusion, Merleau-Ponty's statement serves as a reminder that understanding our world—and our place within it—requires us to consider how perception fundamentally shapes our rationality and values. It invites reflection on the importance of subjective experience in constructing not only personal truths but also a collective understanding of reality.
“All thought of something is at the same time self-consciousness [...] At the root of all our experiences and all our reflections, we find [...] a being which immediately recognises itself, [...] and which knows its own existence, not by observation and as a given fact, nor by inference from any idea of itself, but through direct contact with that existence. Self-consciousness is the very being of mind in action.”
“The world is... the natural setting of, and field for, all my thoughts and all my explicit perceptions. Truth does not inhabit only the inner man, or more accurately, there is no inner man, man is in the world, and only in the world does he know himself. ”
“True reflection presents me to myself not as idle and inaccessible subjectivity, but as identical with my presence in the world and to others, as I am now realizing it: I am all that I see, I am an intersubjective field, not despite my body and historical situation, but, on the contrary, by being this body and this situation, and though them, all the rest.”
“We must therefore rediscover, after the natural world, the social world, not as an object or sum of objects, but as a permanent field or dimension of existence.”
“The phenomenological world is not the bringing to explicit expression of a pre-existing being, but the laying down of being. Philosophy is not the reflection of a pre-existing truth, but, like art, the act of bringing truth into being.”
“The perception of other people and the intersubjective world is problematic only for adults. The child lives in a world which he unhesitatingly believes accessible to all around him. He has no awares of himself or of others as private subjectives, nor does he suspect that all of us, himself included, are limited to one certain point of view of the world. That is why he subjects neither his thoughts, in which he believes as they present themselves, to any sort of criticism. He has no knowledge of points of view. For him men are empty heads turned towards one single, self-evident world where everything takes place, even dreams, which are, he thinks, in his room, and even thinking, since it is not distinct from words.”