第一部分

梅洛－庞蒂（

Maurice Merleau-Ponty

）：

“

含混的思想家”

Merleau-Ponty

（

1908

－

1961

）

1. 生平： 1926年 进入高师。在大学期间，梅洛-庞蒂与年龄稍长的萨特、雷 蒙 · 阿隆（1905-1983）、伊波利特（1907-1968）初步相识，不过只是后来才 成为真正意义上的朋友。 1933年9月至1934年9月，到德国进修一年，听胡塞尔的讲课，阅读和 研究克尔凯戈尔（1813-1855）、海德格尔、胡塞尔的作品。 1945年，出版其代表性著作《知觉现象学》；与萨特、波伏瓦等人共 同创办《现代》杂志，萨特任主编，他担任政治编辑。

1953年 1月15日，他在法兰西学院发表就职演讲。该演讲名曰《哲学赞 词》。 1961年 1月，他的《眼与心》发表于《法兰西艺术》杂志；5月3日，他因 病逝世于巴黎家中，当时正在准备第二天的课程。《现代》 杂志随后以184和185合卷的方式刊登了“梅洛-庞蒂纪念专 集”， 收录了他本人的《眼与心》和萨特回顾性的动情之作《梅洛 庞蒂永生》等。

2. 主要著作（分期） 1942年 《行为的结构》 The Structure of Behavior 1945年 《知觉现象学》 Phenomenology of Perception 1964年 《眼与心》； 《可见者与不可见者》 The Visible and the Invisible

“哲学家承认他 不可分割地 拥有对明证的喜好与对含 混的意识。当他满足于接受含混时，这被称为 歧义 。 在大哲学家那里，含混变成为 主题 ，它有助于确立 确 定性 而不是对此构成威胁。” —— 《哲学赞词》

第一章

《行为的结构》

1.

“ Our goal is to understand the relationship of consciousness and nature: organic, psychological or even social” “ 我们的目的就是去理解意识与自然之间的关系：机 体的，心理的，乃至社会的”

a.

两种传统的观点： a-1. “ 客观主义” （ objectivism ）： 哲学上：“自然主义”（

naturalism

） 心理学上：“行为主义”（

behaviorism

） 生理学上：机械论（

mechanism

） b-2. “ 理智主义”（ intellectualism ） 新康德主义（ neo-Kantianism ）

b.

黑格尔的影响（《精神现象学》） ‘ starts from below’ ： 不是从主体认识的先天条件出发 （ condition a priori ） 而是从当时的科学研究成果出发： 生理学 / 心理学 vs 其本体论的前提

2. “格式塔心理学”（ Gestalt psychologists ） a. 区分： ‘ basic’ unit of explanation 与 what actually had been given

phenomenally

in experience

b.

格式塔实验

b-1. “ 行动”总是有“目的”，有“方向”，或， “有意义的”（ meaningful ）

sens

: ‘meaning’ or ‘direction’ b-2. “ 行为主义”的解释： 因果关系：刺激（对象）  反应（身体）   分解 分解

c. 最基本的经验都已经具有“结构”了， （最基本的结构就是 figure/ground ）

structure

is not reducible to the interaction of atomic units

d. 格式塔心理学的问题： a. 将“格式塔”视作“ a thing-like being” b. 未质疑“因果性”的前提： structures existed in nature and that they do not cause atomic responses but rather structured responses

3. 梅洛－庞蒂的解释： a. the

Gestalt

exists for a perceiving subject; it is not a part of the world as it is

in itself

“ 格式塔”是知觉主体向周围环境所投射（ project ） 的“场域”，而不是客观环境中的实在的一部分。 （卢浮宫 mouse ）

b. 并不是倒退回康德式的“先验哲学” c. 三种“格式塔”： the physical the vital the human order

c-1. the physical

c-2. the vital 根据抽象等级：

Syncretic

structures ：直接和“具体”相关

movable

structures ：与某种“类型”的场景相关

c-3. Human order it institutes a domain of culture in which the object is in no immediate sense related to a biological function “ 语言”： （波普尔：世界 3 ）

4. 重新审视“身－心”问题： a. 批判笛卡儿“二元论” b. 三种 structure 是相互关联的 （  黑格尔“扬弃”（ sublation ） ） "Each of them has to be conceived as a retaking and ‘new’ structuralization of the preceding one"

5. 超越“批判哲学”，“ interrogation of the subject” a. 不同于： 笛卡儿：实体性的主体 康德：作为经验的可能性条件的主体 b. 而是： 被“构成”的主体 constituted by a dialectic of physical and vital structures c. 超越“批判哲学”：

Gestalt

must be conceived of as a unity of both nature and idea

consciousness: 不是 intellectual consciousness (nature 仅仅是 appearance ） 而是 perceptual consciousness “ The signification is embodied”

6. 转向《知觉现象学》 从黑格尔  胡塞尔 "

The Philosopher and his Shadow

"

第二章

《知觉现象学》

1. 批判 objectivism 不再通过对经验科学的考察 “ The whole universe of science is built upon the world as directly experienced” “science is the second-order expression”

2. 深入批判“先验哲学”： a. 康德哲学的经验并非直接的、真实的，而是经 过理性的综合和“重构”（ reconstuct ）的结果； b. perception and judgment c. "The phenomenological reduction is idealist" (PP, xi)

d. 对胡塞尔的“还原”概念的改造： “ Reduction does not withdraw from the world towards the unity of consciousness as the world's basis: it steps back to watch the forms of transcendence fly up like sparks from a fire; it slackens the intentional threads which attach us to the world, and thus brings them to our notice. It, alone, is consciousness of the world, because it reveals the world as strange and paradoxical" (PP, xii)

e. 后期的“艺术转向”：

Eye and Mind

The painter's vision draws our attention to the play of light and shadow through which the visible object becomes visible

The Visible and the Invisible

the writing of Proust in

Remembrance of Things Past

that breaks through the familiarity of ordinary language, showing us the "little phrases" which form the substrate of ordinary speech

3. The Spatiality of One's Own Body and Motility “ Bodily experience forces us to acknowledge an imposition of meaning, which is not the work of a universal-constituting consciousness, ……My body is the meaningful core which behaves like a general function, and which, nevertheless, exists and is susceptible to disease” a. body 不是“空间”之中的“物体”（对象）； b. “ 空间”也不是客观的、独立的，而是“生存的 空间”，是在身体与世界的原初的关联中展开的；

“ phantom limb” 的例证： 两个方面的意义： a. the patient experiences the absent limb, for example, a hand, as a correlate of those aspects of the world which "speak to" the hand, namely, the piano to be played, the doorknob to be opened, and so forth.

b. "habitual body" —— On the basis of past experience, I have learned that doorknobs are to be turned. This ‘knowledge’ has sedimentated into my habitual body.

c. non-personal or pre-personal dimensions of our existence ：

“

Every time I experience a sensation, I feel that it concerns not my own being, the one for which I am responsible, and for which I make decisions, but another self, which has already sided with the world, which is already open to certain of its aspects, and synchronized with them. Between my sensation and myself there stands always the thickness of some

primordial acquisition

which prevents my experience from being clear to itself.”

In perception, I discover a sense which

I

did not constitute. 因此， body 不是 subject

“风景是不可见的，因为，我们越是征服它， 我们自己就越是迷失在其中。” ——Erwin Straus

4. 梅洛－庞蒂的思想线索： the idea of the

Gestalt

 body as the impersonal agent of perception  "flesh of the world"

《可见与不可见》：

Ontology Of The Flesh

1.

对 transcendental philosophy 与 subjectivity 的批判 a. “ inherence in the world” “perceptual faith”( 批判“怀疑论”）

b. 先验哲学 —"undo our natural pact with the world in order to remake it." c. Reflection is always secondary, that is, it must recognize itself as founded on a pre-reflective experience of Being This reflection which must always be mindful of its own

situated

character ： "hyper-reflection."

2. 对胡塞尔的“本质还原”的批判： a. Husserl ： free variation a real factual experience  free variation in imagination  to the point where it is no longer an object of the same type （

essential

structure ）

b. 颠倒胡塞尔的方向： “ On the contrary, it is the possible worlds and possible things that are variants and doubles of the actual world and of actual beings” ineluctability of our inherence in the world

3. 重新反思现象学： “ Return to the things themselves” “The Intertwining--the

Chiasm

”

Merleau-Ponty wishes to begin in a dimension of experience which has not been "worked over, that offers us, all at once, pell-mell, both subject and object--both existence and essence--and, hence, gives philosophy resources to redefine them"

4. “ perception” perception viewed as the self-revelation of the sense of a world in and through a being which is itself a part of the world, flesh of its flesh a world which "... is much more than the correlative of my vision, such that it imposes my vision upon me as a continuation of its own sovereign existence"

seeing is being drawn into a dimension of Being, a tissue of sensible being to which the perceiving body is not foreign.

临高阁。乱山平野烟光薄。烟光薄。 栖鸦归后，暮天闻角。 断香残酒情念恶。西风催衬梧桐落。梧桐落。 又还秋色，又还寂寞。 —— 李清照 • 忆秦娥

The sensate body possesses "an art of interrogating the sensible according to its own wishes, an inspired exegesis”

5. 在 body 和 world 之间存在着“ relationship by principle” “crisscrossing” of the “touching and the tangible”

6. “ flesh” “an anonymity innate to myself” the intertwining of the sensate and the sensible, their intertwining and their reversibility

intentionality

：

act  object reversibility

：

image of body as

the fold

7. Intertwining between the visible and the invisible 比如，在 touching-touched 之间， 一方面，是 reversibility

但另一方面，是

non-coincidence

I never, at the same instance, experience my hand as touching and as touched "Either my right hand really passes over to the rank of the touched, but then its hold on the world is interrupted, or it retains its hold on the world, but then I do not really touch it"

internal fissure  reflection that the body effects on itself "most difficult point" The invisible, the idea, is not the contrary of the visible, it is the invisible

of

the visible.

There are meanings that

can

be abstracted from the sensible body but not from "another, less heavy, more transparent, body, as though it were to change flesh, abandoning the flesh of the body for that of language……”

A 黑、 E 白、 I 红、 U 绿、 O 蓝：元音们， 有一天我要泄露你们 隐秘的起源 ： A ，苍蝇身上的毛茸茸的黑背心， 围着恶臭嗡嗡旋转，阴暗的海湾； E ，雾气和帐幕的纯真，冰川的傲峰， 白的帝王，繁星似的小白花在微颤； I ，殷红的吐出的血，美丽的朱唇边 在怒火中或忏悔的醉态中的笑容； U ，碧海的周期和神秘的振幅， 布满牲畜的牧场的和平，那炼金术 刻在勤奋的额上皱纹中的和平； O ，至上的号角，充满奇异刺耳的音波， 天体和天使们穿越其间的静默： 噢，奥美加，她明亮的紫色的眼睛！ —— 兰波，《元音》 body  “image”

He began by saying that ‘for the moment’ philosophy is in a crisis, but he continued, "My thesis: this decadence is inessential; it is that of a certain type of philosopher…. Philosophy will find help in poetry, art, etc., in a closer relationship with them, it will be reborn and will re interprete its own past of metaphysics—which is not past" (

Notes de cours

, 1959-60 ， “Our State of Non-Philosophy” ）

“歌与思想的二重性萌发于同枝： 乃归功于突兀的暗示， 出自命运之暗冥。” —— 海德格尔，《序曲》