Truth and values should be grounded in one’s own experience, in one’s own ability to think and ch... more Truth and values should be grounded in one’s own experience, in one’s own ability to think and choose, but this must be accomplished in natural, social and historical context. Human knowledge properly speaking involves a relationship between the individual and the world and between the individual and other individuals within social and historical context. Thus, truth and values should be grounded in one’s own concrete experience, yet we must also check our own experiences of the world against each other and against the experiences lived through by others, both past and present.
Merleau-Ponty on Causality'' attempts to reveal Merleau-Ponty's treatment of causality with respe... more Merleau-Ponty on Causality'' attempts to reveal Merleau-Ponty's treatment of causality with respect to the physical, the vital, and the human. The philosophy of causality of both Hume and Mill will be briefly addressed and challenged. Special attention will be paid to Merleau-Ponty's treatment of causality with respect to human behavior. Keywords Merleau-Ponty Á Causality Á Psychology Á Social science Á Science Á Hume Á Mill This paper will attempt to bring Merleau-Ponty's philosophy to bear on a number of issues related to causality. First, Hume's well known claim that there is no rational justification for cause and effect relations, either rationalist (logical) or empiricist (inductive), will be briefly investigated and challenged with Merleau-Ponty's offer of an alternative view. Secondly, the paper will counter Mill's method of inductive inference (which is primarily induction by enumeration) with Merleau-Ponty's claim that scientific propositions, certainly those that involve inductive generalizations about cause and effect relations, must be framed by hypotheses. And third, the paper will address causality, as well as the issue of freedom versus determinism, in psychology and human history, again with Merleau-Ponty's philosophy offered as providing valuable alternative insights. 1
Minor changes have been made here to correct grammar and to provide a gender-neutral exegesis.] A... more Minor changes have been made here to correct grammar and to provide a gender-neutral exegesis.] ABSTRACT. Our work represents the culmination of a study that is a search for a method. It is a search that has led us away from the remnants of Cartesianism that are found in Sartre's Critique of Dialectical Reason, which we do not deal with here, and toward a comparative study of Karl Marx and Maurice Merleau-Ponty, which we do take up in detail. The present manuscript argues, in fact, that both Marx and Merleau-Ponty operate with a method that may be called an existential dialectic. By means of careful and extended analysis of The Structure of Behavior we attempt to uncover Merleau-Ponty's method, calling special attention to its sometimes-ignored dialectical character. We then proceed to argue that Marx is operating with a type of phenomenological/existential method, and this is true not only of the young Marx but also of the mature Marx of the Grundrisse and Capital. Finally, with the assistance of Lukacs' History and Class Consciousness, we point up the dialectical character of Marx's method Thus, it is by uncovering this approach in the text of each of these thinkers and by comparing the method of each man with that of the other that we show that both Marx and Merleau-Ponty operate with an existential dialectical method. This in-depth methodological comparison of Marx and Merleau-Ponty represents the first study of its kind. It is hoped that "The Existential Dialectic of Marx and Merleau-Ponty" will contribute to the ongoing and important dialogue between Marxists and existentialists. The profound philosophical works of both Karl Marx and Maurice Merleau-Ponty deserve and enjoy a wide and respectful readership. However, even one hundred years after the death of Marx and some twenty years after Merleau-Ponty's tragic and untimely departure, we still find their works shrouded with mystery and dogged by conflicting interpretations. Does Marx finally free himself from the influence of Hegel and dialectics? Is Marx a scientist or a philosophical humanist? And what precisely is Merleau-Ponty's method? Is his method exclusively existential, or does he incorporate dialectics into his approach? Furthermore, if a dialectic is present, is it more than an incidental afterthought? Is it a fundamental part of his existential methodology? This paper will attempt to show that Karl Marx and Maurice Merleau-Ponty are operating with a similar method, that both of these great thinkers operate with a method that may be called an existential dialectic.1 Interpreters of Merleau-Ponty immediately recognize and emphasize the existential aspects of his method but many overlook or underemphasize its dialectical character. Of course, we find just the opposite in Marxist literature. While Marx's dialectic is acknowledged by many (but by no means most), the existential elements of his position are touched upon only by a few. We will therefore begin by stating Merleau-Ponty's method, calling special attention to its dialectical character, while only briefly touching upon its existential elements. We will then proceed to argue that Marx is operating with a type of phenomenological/existential method, and this is true not only of the young Marx but also of his mature work, i.e., Capital.2 Finally, with the help of Lukacs, we will point up
Further Considerations of Alienation" attempts to expand upon an earlier essay entitled "Merleau-... more Further Considerations of Alienation" attempts to expand upon an earlier essay entitled "Merleau-Ponty and a Reconsideration of Alienation. " From the point of view of Merleau-Ponty's philosophy, this new essay considers modernist rationality and the postmodernist free play of language as forms of alienation. The essay attempts to show that Merleau-Ponty joins the company of Marx, Lukács, Habermas and Heidegger in order to make this case. Lukács Georg Lukács updates and refines Marx's theory of alienation in his History and Class Consciousness, 3 most specifically in the chapter entitled "Reification and Consciousness of the Proletariat. " Extending Marx's characterization of alienation and Weber's notion of rationalization, Lukács states the following: "If we follow the path taken by labor in its development from the handicrafts via cooperation and manufacture to machine industry we can see a continuous trend towards greater rationalization, the progressive elimination of the qualitative, human and individual attributes of the worker" (HCC 88; see also Habermas 4). He proceeds to briefly mention Taylorism (i.e., management's rational control of the work process 5) and how "this rational mechanization extends right into the worker's
superb essay •'Yerite a Faire : Merleau-Ponty•s Question Concerning Truth .. permits us to concei... more superb essay •'Yerite a Faire : Merleau-Ponty•s Question Concerning Truth .. permits us to conceive of Merleau-Ponty 's theory of truth in a succinct and, I be-1 ieve. accurate fashion. 1 Merleau-Ponty's works are notoriously complex, multifaceted, and even oblique, with various important insights often scattered over many pages and often even over several feature length works. Waldenfels therefore serves the scholarlv community well by pulling together M~rleau-Ponty's frequently profound yet dispersed insights, in this case on truth. In this essay I hope to take full advantage of Waldenfels' analysis, yet I wi II also attempt to extend it by adding aspects of Merleau-Ponty's insights into the nature of truth not mentioned hy Waldenfels. particularly with respect to Merleau-Ponty's account of reason, and I will attempt to extend it hy showing how Merleau-Ponty's theory of truth can be used to understand an ethical theory that lies dormant and only implied in Mcrleau-Ponty ' s writings.
Truth and values should be grounded in one’s own experience, in one’s own ability to think and ch... more Truth and values should be grounded in one’s own experience, in one’s own ability to think and choose, but this must be accomplished in natural, social and historical context. Human knowledge properly speaking involves a relationship between the individual and the world and between the individual and other individuals within social and historical context. Thus, truth and values should be grounded in one’s own concrete experience, yet we must also check our own experiences of the world against each other and against the experiences lived through by others, both past and present.
Merleau-Ponty on Causality'' attempts to reveal Merleau-Ponty's treatment of causality with respe... more Merleau-Ponty on Causality'' attempts to reveal Merleau-Ponty's treatment of causality with respect to the physical, the vital, and the human. The philosophy of causality of both Hume and Mill will be briefly addressed and challenged. Special attention will be paid to Merleau-Ponty's treatment of causality with respect to human behavior. Keywords Merleau-Ponty Á Causality Á Psychology Á Social science Á Science Á Hume Á Mill This paper will attempt to bring Merleau-Ponty's philosophy to bear on a number of issues related to causality. First, Hume's well known claim that there is no rational justification for cause and effect relations, either rationalist (logical) or empiricist (inductive), will be briefly investigated and challenged with Merleau-Ponty's offer of an alternative view. Secondly, the paper will counter Mill's method of inductive inference (which is primarily induction by enumeration) with Merleau-Ponty's claim that scientific propositions, certainly those that involve inductive generalizations about cause and effect relations, must be framed by hypotheses. And third, the paper will address causality, as well as the issue of freedom versus determinism, in psychology and human history, again with Merleau-Ponty's philosophy offered as providing valuable alternative insights. 1
Minor changes have been made here to correct grammar and to provide a gender-neutral exegesis.] A... more Minor changes have been made here to correct grammar and to provide a gender-neutral exegesis.] ABSTRACT. Our work represents the culmination of a study that is a search for a method. It is a search that has led us away from the remnants of Cartesianism that are found in Sartre's Critique of Dialectical Reason, which we do not deal with here, and toward a comparative study of Karl Marx and Maurice Merleau-Ponty, which we do take up in detail. The present manuscript argues, in fact, that both Marx and Merleau-Ponty operate with a method that may be called an existential dialectic. By means of careful and extended analysis of The Structure of Behavior we attempt to uncover Merleau-Ponty's method, calling special attention to its sometimes-ignored dialectical character. We then proceed to argue that Marx is operating with a type of phenomenological/existential method, and this is true not only of the young Marx but also of the mature Marx of the Grundrisse and Capital. Finally, with the assistance of Lukacs' History and Class Consciousness, we point up the dialectical character of Marx's method Thus, it is by uncovering this approach in the text of each of these thinkers and by comparing the method of each man with that of the other that we show that both Marx and Merleau-Ponty operate with an existential dialectical method. This in-depth methodological comparison of Marx and Merleau-Ponty represents the first study of its kind. It is hoped that "The Existential Dialectic of Marx and Merleau-Ponty" will contribute to the ongoing and important dialogue between Marxists and existentialists. The profound philosophical works of both Karl Marx and Maurice Merleau-Ponty deserve and enjoy a wide and respectful readership. However, even one hundred years after the death of Marx and some twenty years after Merleau-Ponty's tragic and untimely departure, we still find their works shrouded with mystery and dogged by conflicting interpretations. Does Marx finally free himself from the influence of Hegel and dialectics? Is Marx a scientist or a philosophical humanist? And what precisely is Merleau-Ponty's method? Is his method exclusively existential, or does he incorporate dialectics into his approach? Furthermore, if a dialectic is present, is it more than an incidental afterthought? Is it a fundamental part of his existential methodology? This paper will attempt to show that Karl Marx and Maurice Merleau-Ponty are operating with a similar method, that both of these great thinkers operate with a method that may be called an existential dialectic.1 Interpreters of Merleau-Ponty immediately recognize and emphasize the existential aspects of his method but many overlook or underemphasize its dialectical character. Of course, we find just the opposite in Marxist literature. While Marx's dialectic is acknowledged by many (but by no means most), the existential elements of his position are touched upon only by a few. We will therefore begin by stating Merleau-Ponty's method, calling special attention to its dialectical character, while only briefly touching upon its existential elements. We will then proceed to argue that Marx is operating with a type of phenomenological/existential method, and this is true not only of the young Marx but also of his mature work, i.e., Capital.2 Finally, with the help of Lukacs, we will point up
Further Considerations of Alienation" attempts to expand upon an earlier essay entitled "Merleau-... more Further Considerations of Alienation" attempts to expand upon an earlier essay entitled "Merleau-Ponty and a Reconsideration of Alienation. " From the point of view of Merleau-Ponty's philosophy, this new essay considers modernist rationality and the postmodernist free play of language as forms of alienation. The essay attempts to show that Merleau-Ponty joins the company of Marx, Lukács, Habermas and Heidegger in order to make this case. Lukács Georg Lukács updates and refines Marx's theory of alienation in his History and Class Consciousness, 3 most specifically in the chapter entitled "Reification and Consciousness of the Proletariat. " Extending Marx's characterization of alienation and Weber's notion of rationalization, Lukács states the following: "If we follow the path taken by labor in its development from the handicrafts via cooperation and manufacture to machine industry we can see a continuous trend towards greater rationalization, the progressive elimination of the qualitative, human and individual attributes of the worker" (HCC 88; see also Habermas 4). He proceeds to briefly mention Taylorism (i.e., management's rational control of the work process 5) and how "this rational mechanization extends right into the worker's
superb essay •'Yerite a Faire : Merleau-Ponty•s Question Concerning Truth .. permits us to concei... more superb essay •'Yerite a Faire : Merleau-Ponty•s Question Concerning Truth .. permits us to conceive of Merleau-Ponty 's theory of truth in a succinct and, I be-1 ieve. accurate fashion. 1 Merleau-Ponty's works are notoriously complex, multifaceted, and even oblique, with various important insights often scattered over many pages and often even over several feature length works. Waldenfels therefore serves the scholarlv community well by pulling together M~rleau-Ponty's frequently profound yet dispersed insights, in this case on truth. In this essay I hope to take full advantage of Waldenfels' analysis, yet I wi II also attempt to extend it by adding aspects of Merleau-Ponty's insights into the nature of truth not mentioned hy Waldenfels. particularly with respect to Merleau-Ponty's account of reason, and I will attempt to extend it hy showing how Merleau-Ponty's theory of truth can be used to understand an ethical theory that lies dormant and only implied in Mcrleau-Ponty ' s writings.
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