Download A Guide to Merleau-Ponty's Phenomenology of Perception by George J. Marshall PDF

By George J. Marshall

Amazon review:

"Published in 2008 by means of Marquette college Press, George Marshall's _A consultant to Merleau-Ponty's Phenomenology of Perception_ is a welcome boost the corpus of English language existentialist scholarship. Marshall is a long-time professor of continental philosophy on the college of Regina in Canada.

While well known inside of ecu philosophy as a number one contributor to existentialism and phenomenology (arguably eclipsed simply through Husserl and Heidegger), Merleau-Ponty has been mostly neglected by way of readers reared within the Anglo-American culture. released in 1945 the `Phenomenology of Perception' is Merleau-Ponty's most sensible recognized work."

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Sample text

It is interesting what Descartes does at this point. He does not carry his argument to its logical conclusion and discard clear and distinct ideas. Rather, he begins to play with this idea of an evil spirit who is a deceiver and asks: could this evil spirit, almost as strong as God, deceive me about my own existence? Could he make me think that I exist, even if I do not? Then Descartes begins to realize if I do not exist, how can I be deceived? If I am deceived doesn’t that mean that I must be?

But if we think about it for a moment, we realize that we are often deceived by our experiences. We think we have seen a man behind the tree and it turns out to be just a shadow. If we can be deceived in cases like this, then we could be deceived at other times and not know it. Clearly this kind of knowledge cannot be the source of indubitable knowledge. Thus we must discard all the knowledge we have acquired by first hand experience. What do we have left? For Descartes we have knowledge of our own body.

But if we think about it for a moment, we realize that we are often deceived by our experiences. We think we have seen a man behind the tree and it turns out to be just a shadow. If we can be deceived in cases like this, then we could be deceived at other times and not know it. Clearly this kind of knowledge cannot be the source of indubitable knowledge. Thus we must discard all the knowledge we have acquired by first hand experience. What do we have left? For Descartes we have knowledge of our own body.

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