By Janet Donohoe
This publication offers a compelling examine the significance of Husserl's methodological shift from his unique, simply "static" method of his later "genetic" method of the research of cognizance.
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Extra resources for Husserl on Ethics and Intersubjectivity: From Static to Genetic Phenomenology
By implication, Merleau-Ponty is also suggesting that his readers seek the meaning of their lives through silence, accessing the immediate embodied sense of their existence. Whether this is a moment of philosophical inquiry or of personal existence, however, it is a moment that is easily passed by. In our current postmodern existence, it seems that silence is increasingly banished. Walking down the street, or even through the hush of the woods, many people have cell phones pressed to their ears or iPods wired into them.
This, in turn, means that the very idea of relationship has been transformed 18 Merleau-Ponty and the Face of the World from its more traditional sense. Relationships are not perceived from a distance, from outside a nexus, but rather all beings related laterally are interwoven in their being. In a working note of 1959, Merleau-Ponty states that “there is an Einfuhlung and a lateral relation with things no less than with the other: to be sure they are not interlocutors, the Einfuhlung that gives them gives them as mute—but precisely: they are variants of a successful Einfuhlung.
Referring to the body as “embodying being” emphasizes that it is a distinctive and co-emergent process and also that it is an unfolding that is equally an enfolding. This level of primordial experience, we will find, is a site in which other beings speak in the voices of silence. ”13 This dimension of our being that designates the way our embodying being is carried into the depths of the world by perception will be explored in the course of this book, but what is essential to our purpose here is the way Merleau-Ponty links this to silence.