JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range ofcontent in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new formsof scholarship. They are not alternatives" p. On the contrary, they appear to me to be excellent long-term devices which recognise the importance of loyalty and the individuality and diversity of particular groups and which, on the whole, are doing a pretty good job of keeping in check the violent, aggressive tendencies which inhere in human individuals no matter what sort of society they live in or groups they belong to.
In his book Humanism and Terror, Merleau-Ponty justifies the totalitarian methods that the Soviet regime was using, the show trails, prison camps, and the executions.
He became a vocal critic of communism. Inwhen the magazine came up with a pro-Soviet piece, Merleau-Ponty wrote an editorial remark to clarify that the views are not that of the magazine. But Sartre removed the remarks without informing Merleau-Ponty. When Merleau-Ponty came to know about the removal of his remarks, he had an acrimonious telephonic conversation with Sartre and with that their friendship came to an end.
If Sartre would openly give his reasons, if he would say that communism is a more profound pragmatism, he would expose to broad daylight the divergence between theory and practice, the crisis of communist philosophy, and, beyond philosophy, the change in meaning of the whole system.
If he "understands" communism correctly, then communist ideology is deceitful, and we can ask the nature of the regime which hides itself in the philosophy it teaches instead of expressing itself there.
If Sartre is right in grounding communism as he does, communism is wrong in thinking of itself as it does; it is not, then, entirely what Sartre says it is. Ultimately, if Sartre is right, Sartre is wrong.
Such is the situation of the loner who incorporates communism into his universe and thinks of it with no regard for what it thinks of itself. In reading The Communists and Peace, one often wonders—without finding an answer, since the quotations from Marx are so equitably distributed—what distinction Sartre makes between Marx, the ideologies of Soviet communism, and his own thought.
In Sartre's thought, as in The Critique of Pure Reason, the consciousness of a connection comes from the consciousness of a pure connecting principle.
From there comes the Kantian question which he always asks: From where does the syntheSiS come? And if one wants to measure the Party against a historical norm: This Kantian or Cartesian thought sees only organicism in the idea of an unconstructed unity. Posted by Anoop Verma at.KEITH WHITMOYER ONTOLOGICAL LATENESS: MERLEAU-PONTY’S META-PHILOSOPHY In order to develop a compelling narrative of his philosophical development, many recent commentators have approached the dense and at times obscure pages of Merleau-Ponty’s pivotal work, Phenomenology of Perception, from the perspective of the later body of work, most importantly from that of the fragment .
and Fashion for Merleau-Ponty’s Concept of Chiasm Ian W. King Introduction environment are relational essentials in our meaning-making processes. In my confine itself to exact replacements; it evolves and adjusts in its quest for the reclaiming of life.
Dreyfus, H.L. () `Intelligence without Representation - Merleau-Ponty's Critique of Mental Representation.
The Relevance of Phenomenology to Scientific Explanation', Phenomenology and Cognitive Sciences 1: - Merleau-Ponty’s concept draws on multiple connotations of the French word “ sens,” namely: meaning; direction and orientation, as in a street that is one way, sens unique ; and also sense and sensing, as in encountering.
Merleau-Ponty's phenomenological quest for "the human origin of truth" which has since been overtaken and outdistanced by the new waves of structuralism and post-structuralis — philosophiem s of Serres, Foucault. Merleau-Ponty's Developmental Ontology shows how the philosophy of Maurice Merleau-Ponty, from its very beginnings, seeks to find sense or meaning within nature, and how this quest calls for and develops into a radically new ontology.