This paper is based on a series of unpublished manuscripts by Merleau-Ponty. It refers especially to Esquisse ontologique (March, 1959 [?], which is part of the manuscript entitled “ Projets et plan du livre en vue depuis 1958” (boîte III, D.M.O., B.N.F.) along with the annotations of September 23rd 1958, entitled “Pour l’ontologie” (boîte IV, D.M.O., B.N.F.), and the annotations of the 6th and 7th of October 1958 (boîte III, D.M.O., B.N.F.). My choice of these particular documents from Merleau-Ponty’s unpublished works is not random. The philosophical journey starts when Merleau-Ponty seems to break with his past considerations on time, space, and movement, and thus on nature, man and being in general. At this point, the relations between phenomenology, ontology, and Gestaltpsychologie become intrinsically linked. Taking his inspiration from the criticism of 1) the science which encapsulates the idea of an “in itself” and of the survol which assumes an absolute spectator; 2) the reflective philosophy which replaces the possible with a sort of “actualism” without taking into account the unreflective and therefore passes directly to the One; 3) the speculative concept which implies an in principle access to being, Merleau-Ponty catches a glimpse of a solution to the problem of the relation between the koinos kosmos and the idios kosmos, a solution which is neither dualist nor immanentist. We have to speak – “ce sera la tâche de toute philosophie” of the “dédoublement” of one over the other. As a matter of fact, as Merleau-Ponty says in Esquisse ontologique, “ce qui manqué toujours c’est un monde à plusieurs entrées: ou il y en a une, ou il y en a une infinité. Il n’y en pas plusieurs (ce qui veut dire une en plus… Offenheit)”. The Befragung does not consist in a reflection on the world or in an analysis of the world, but rather in a descent towards sense (a world of flesh and blood), “dévoilement du sens qui est en meme temps latence.” It is a question of acknowledging the essential double vision of the Besinnung just at the stage when it becomes Rückfrage. This enables us to say that “l’Offenheit de l’Umwelt et l’ouverture du percevant sont même chose. C’est dans les choses que se trouve le rapport dit de conaissance.” In a small marginal comment to L’interrogation de l’Etre brut, Merleau-Ponty responds to the question “où est la chose?, Où est la montagne Sainte Victoire?” by saying “pas de où ponctuel. Le où est toujours anticipé ou dépassé, jamais en un point.” This means then that the previously mentioned Offenheit is constitutively “en haillons.”. But, is it the case perhaps that this fragmentary approach to philosophy is leading us to perceive a new, final silence? The philosophical question is not hushed up; it forever begins anew.
Maurice Merleau-Ponty e "il labirinto dell’ontologia".
CALABRO', Daniela
1999-01-01
Abstract
This paper is based on a series of unpublished manuscripts by Merleau-Ponty. It refers especially to Esquisse ontologique (March, 1959 [?], which is part of the manuscript entitled “ Projets et plan du livre en vue depuis 1958” (boîte III, D.M.O., B.N.F.) along with the annotations of September 23rd 1958, entitled “Pour l’ontologie” (boîte IV, D.M.O., B.N.F.), and the annotations of the 6th and 7th of October 1958 (boîte III, D.M.O., B.N.F.). My choice of these particular documents from Merleau-Ponty’s unpublished works is not random. The philosophical journey starts when Merleau-Ponty seems to break with his past considerations on time, space, and movement, and thus on nature, man and being in general. At this point, the relations between phenomenology, ontology, and Gestaltpsychologie become intrinsically linked. Taking his inspiration from the criticism of 1) the science which encapsulates the idea of an “in itself” and of the survol which assumes an absolute spectator; 2) the reflective philosophy which replaces the possible with a sort of “actualism” without taking into account the unreflective and therefore passes directly to the One; 3) the speculative concept which implies an in principle access to being, Merleau-Ponty catches a glimpse of a solution to the problem of the relation between the koinos kosmos and the idios kosmos, a solution which is neither dualist nor immanentist. We have to speak – “ce sera la tâche de toute philosophie” of the “dédoublement” of one over the other. As a matter of fact, as Merleau-Ponty says in Esquisse ontologique, “ce qui manqué toujours c’est un monde à plusieurs entrées: ou il y en a une, ou il y en a une infinité. Il n’y en pas plusieurs (ce qui veut dire une en plus… Offenheit)”. The Befragung does not consist in a reflection on the world or in an analysis of the world, but rather in a descent towards sense (a world of flesh and blood), “dévoilement du sens qui est en meme temps latence.” It is a question of acknowledging the essential double vision of the Besinnung just at the stage when it becomes Rückfrage. This enables us to say that “l’Offenheit de l’Umwelt et l’ouverture du percevant sont même chose. C’est dans les choses que se trouve le rapport dit de conaissance.” In a small marginal comment to L’interrogation de l’Etre brut, Merleau-Ponty responds to the question “où est la chose?, Où est la montagne Sainte Victoire?” by saying “pas de où ponctuel. Le où est toujours anticipé ou dépassé, jamais en un point.” This means then that the previously mentioned Offenheit is constitutively “en haillons.”. But, is it the case perhaps that this fragmentary approach to philosophy is leading us to perceive a new, final silence? The philosophical question is not hushed up; it forever begins anew.I documenti in IRIS sono protetti da copyright e tutti i diritti sono riservati, salvo diversa indicazione.
