By Frank Chouraqui
Friedrich Nietzsche and Maurice Merleau-Ponty, Chouraqui argues, are associated by way of how they conceive the query of fact. even if either thinkers criticize the conventional co ncept of fact as objectivity, they either locate that rejecting it doesn't remedy the matter. what's it in our normal life that gave upward push to the concept of truth?
The solution to that query is threefold. First, Nietzsche and Merleau-Ponty either suggest a family tree of "truth" within which to exist capability to make implicit fact claims. moment, either search to get better the preobjective floor from which fact as an misguided inspiration arose. eventually, this try out at restoration leads either thinkers to ontological concerns relating to how we needs to conceive of a being whose constitution enables the life of the idea truthfully. In end, Chouraqui means that either thinkers' investigations of the query of fact make them conceive of being because the strategy of self-falsification during which indeterminate being offers itself as determinate.
The resolution to that question is threefold. First, Nietzsche and Merleau-Ponty either suggest a family tree of "truth" within which to exist skill to make implicit fact claims. moment, either search to get better the preobjective flooring from which fact as an faulty suggestion arose. eventually, this try at restoration leads either thinkers to ontological concerns, relating to how we needs to conceive of a being whose constitution enables the lifestyles of the idea honestly. In end, Chouraqui means that either thinkers' investigations of the query of fact cause them to conceive of being because the technique of self-falsification in which indeterminate being offers itself as determinate.
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Additional resources for Ambiguity and the Absolute: Nietzsche and Merleau-Ponty on the Question of Truth (Perspectives in Continental Philosophy (FUP))
Indb 177 ■ 10/15/13 8:03:12 AM because it ceases to appreciate the relation through derivation from its phrases. certainly, i've got argued in bankruptcy that such phrases as topic and item disappeared within the phenomenological relief, besides the inner/ exterior and passive/active differences, leaving merely phenomenality because the irreducible item of philosophy (VI, /). In VI, then, MerleauPonty seeks to explain Being as a relation with no phrases. Merleau-Ponty’s philosophy was once revitalized through the invention of Saussurean linguistics and its description of linguistic syntax as a community of “diﬀerences with out phrases” (S, /). there's no doubt, because it has usually been remarked (Lawlor ; Dillon , –), that this discovery was once decisive for the longer term advancements of Merleau-Ponty’s phenomenology due to its direct implications for the idea that of intentionality, however it turns out to me that no longer adequate emphasis has been positioned upon the truth that it additionally supplied Merleau-Ponty with the instruments essential to conceive of intentionality independently of its phrases. during this view, it oﬀered promising views towards answering the query ﬁrst formulated in PP: “We needs to know the way, sarcastically, there's an in-itself for us” (PP, /). In VI, for this reason, after his come across with Saussure’s structural linguistics, Merleau-Ponty publicizes: “I describe conception as a diacritical, relative, oppositional approach” (/). The Cogito The eﬀect of the hot percentages oﬀered by way of diacriticism is so much direct in connection to Merleau-Ponty’s rejection of his previous account of the “phenomenological cogito” in PP. within the notes of January and February , Merleau-Ponty is worried with matters. One is the applying of diacriticism to ontology; the opposite is a self-critical overview of the “phenomenological cogito” he elaborated in PP. what's the connection among those questions? the invention of diacriticism brought Merleau-Ponty to the attention that language used to be logically anterior to the target constitution of the area, now not the opposite. This attention, in flip, ended in the chance to split the it sounds as if invaluable pairing of relation and phrases. As regards the cogito, this implies basically that there can't be a “pre-linguistic” or “pre-objective” cogito as the aﬃrmation of the subjective pole it implies is derived from language and never anterior to it: “What I name the tacit cogito is very unlikely. To have the assumption of ‘thinking’ [. . . ] it will be significant to have phrases” (VI, /). As I mentioned in bankruptcy , this rebalancing of the subjective and aim poles via a withdrawal of the subjective used to be already initiated in “The Metaphysical in guy” () the place Merleau-Ponty transferred the cogito from the subjec F6181. indb 178 ■ fact as Falsiﬁcation 10/15/13 8:03:12 AM tive pole to the interpolar relation itself: “The basic metaphysical truth is that this double experience of the cogito: i'm definite that there's being—under the that i don't search one other type of being than being-for-me” (SNS, /, t.