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The Being of the Phenomenon: Merleau-Ponty's Ontology (Studies in Continental Thought), by Renaud Barbaras
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Renaud Barbaras’s De l’�tre du ph�nom�ne: l’ontologie de Merleau-Ponty, published in 1991, is considered one of the most powerful and complete elaborations of Maurice Merleau-Ponty’s thought. Almost single-handedly, Barbaras has been responsible for reviving current interest in Merleau-Ponty’s works. In the first English translation of this important and influential work, Ted Toadvine and Leonard Lawlor present Barbaras’s rich and profound analysis of the history of Merleau-Ponty’s philosophical development from Phenomenology of Perception to The Visible and the Invisible. Toadvine and Lawlor’s translation communicates the subtle thought of the original with accuracy and elegance. A translators’ introduction situates Barbaras in contemporary philosophical debates and develops his guiding insights into Merleau-Ponty’s thought. The Being of the Phenomenon opens European post-structuralism to further study and is certain to inspire new thinking about the origins of Merleau-Ponty’s phenomenology.
- Sales Rank: #2246928 in Books
- Published on: 2004-05-27
- Released on: 2004-05-27
- Original language: French
- Number of items: 1
- Dimensions: 9.25" h x .90" w x 6.12" l, 1.22 pounds
- Binding: Paperback
- 368 pages
- ISBN13: 9780253216458
- Condition: New
- Notes: BRAND NEW FROM PUBLISHER! 100% Satisfaction Guarantee. Tracking provided on most orders. Buy with Confidence! Millions of books sold!
About the Author
Renaud Barbaras is Professor of Philosophy at the Universit� de Paris I, Panth�on-Sorbonne.
Ted Toadvine is Associate Chair of Philosophy at Emporia State University.
Leonard Lawlor is Dunavant Distinguished Professor of Philosophy at the University of Memphis.
Most helpful customer reviews
9 of 10 people found the following review helpful.
Very in depth...
By Brian C.
I should say upfront that I have not actually read this entire book. I was working on a project on Merleau-Ponty and was on a limited time frame so I did not have time to read all of it, but I read about half of it and since no one has reviewed this work yet and since it is really an excellent book I thought I should say something about it. I'll keep it short and sweet and save a longer review for when I have finally made my way through the whole book.
The first thing I should say about Renaud Barbaras's book is that it is very challenging. I've read a number of books on Merleau-Ponty and this book was by far the most difficult. So it should not be the first book you read on Merleau-Ponty. The depth of analysis in this book is very advanced which is bad for beginners but is very good for anyone who is looking for a deep understanding of Merleau-Ponty's philosophy.
Renaud Barbaras is primarily interested in elucidating Merleau-Ponty's late ontology, so over half of The Being of the Phenomenon is a detailed analysis of Merleau-Ponty's late, unfinished work, The Visible and the Invisible. The Visible and the Invisible is really made up of a few complete chapters which Merleau-Ponty considered to be merely introductory to the major work he had planned, and which was left unfinished by his untimely death, along with a selection of working notes which, while often brilliant, remain cryptic and forbidding to the new-comer. A book like Renaud Barbaras's which attempts to reconstruct Merleau-Ponty's late ontology is, therefore, extremely valuable; indeed, invaluable for the Merleau-Ponty scholar or for anyone who takes Merleau-Ponty's late ontology seriously.
Renaud Barbaras attempts to illuminate Merleau-Ponty's late ontology by bringing Merleau-Ponty into dialogue with Edmund Husserl and Jean-Paul Sartre. This is not a merely arbitrary move on Renaud Barbaras's part. As anyone who has read The Visible and the Invisible knows these two philosophers figure prominently in Merleau-Ponty's own work, especially in the more complete introductory chapters. If I am understanding Barbaras (and Merleau-Ponty) correctly Merleau-Ponty basically attempts to chart a middle path between Edmund Husserl, who conceived of the transcendence of the thing in relation to its various perspectives within consciousness as a pure signification, and Jean-Paul Sartre who conceived of consciousness as nothingess which allowed consciousness to reach the thing in its brute facticity. Merleau-Ponty does not treat the unity of the thing beyond its perspectives as a pure signification, but he also does not view consciousness as pure nothingness in relation to a brute facticity. The thing has sense and it has depth. This sense and depth keeps the thing from being a mere brute facticity while at the same time avoiding the other extreme of viewing the thing as a pure signification possessed by consciousness, at least implicitly, before it even encounters the thing in its facticity.
I also think that Merleau-Ponty's ontology is able to solve Kant's problem of the thing-in-itself since, for Merleau-Ponty, a thing is not an unknown X which lies behind its various predicates (which would make it unknowable); rather, the thing expresses its essence in all of its predicates (and essence should not be understood as a form, or definition, lying behind the thing since Merleau-Ponty basis his own notion of essence on Heidegger's understanding of essence, or Wesen, in which essence is a verb). There is a beautiful passage somewhere in Merleau-Ponty where he argues that even just by looking at a glass we can already tell, to some degree, how it would sound if we tapped it, how it would feel if we touched it, etc. since all of these qualities express the same essence (I may not have this example exactly right since I do not have the passage in front of me but I believe this is basically an accurate summary of Merleau-Ponty's point). The 'glass' is not something that lies behind all of these various qualities but is an essence which expresses itself in all of them, the visual appearance of the glass expresses the same essence as its brittle texture, its clanging sound when struck, etc. (at the risk of bending language beyond its normal use I think we could say that 'the glass glasses' and the glasses qualities are the result of the glass glassing).
This little summary is, as I am well aware, very inadequate as a summary of Merleau-Ponty's late ontology. I have made no mention of the world, the flesh, reversibility, ecart, or chiasm all of which are central to Merleau-Ponty's ontology and which are covered in a great deal of depth in Renaud Barbaras's book. Due to limitations of space, and limitations in my own understanding, I am not really able to summarize all of this adequately. So I will end my review by simply saying that Merleau-Ponty's ontology is brilliant, and revolutionary, and offers many new and exciting answers in regard to some perennial problems in philosophy and no one who is interested in Merleau-Ponty's philosophy can afford to miss this work!
0 of 1 people found the following review helpful.
This book is the perfect intellectual fuel for me and my gamer buddies
By James
This book is the perfect intellectual fuel for me and my gamer buddies. We all live in the same studio apartment and in between playing CS:GO and SCII 24/7 we like to keep our minds exercised as we ponder the true nature of being and our relationship with the world around us. The perfect complement to watching the pros play on Twitch.tv!
3 of 3 people found the following review helpful.
A Rightful Classic of Merleau-Ponty Studies
By StreetlightReader
When the great French phenomenologist Maurice Merleau-Ponty died of a sudden stroke at the age of fifty-three, it was clear that he was in the process of undertaking an extraordinary retooling of his earlier philosophical endeavours. While books like The Structure of Behavior and the Phenomenology of Perception had attempted to lay down a new vocabulary by which to speak of the lived, perceptual experiences of sentient bodies, neither had put stress on an effort to work out a fully fleshed ontological stance which would undergird their respective findings. Thus, found buried in the working notes of the The Visible and the Invisible - the half-finished manuscript that Merleau-Ponty was working on at the time of his death - we find the following note: "Results of Ph.P - Necessity of bringing them to ontological explication." While Merleau-Ponty himself only left hints and traces of what this explication would have looked like, The Being of the Phenomenon - Renaud Barbaras's magisterial reconstruction of Merleau-Ponty's ontology - takes on precisely this task, to spectacular effect.
More than just a restatement however, Barbaras's central claim is that what motivated Merleau-Ponty's 'ontological turn' was the realization that unless he could show how truth itself has an origin in perceptual life - how the order of intelligibility emerges out from, and within the sensuous order - Merleau-Ponty risked relegating his descriptions of perceptual life to a mere 'provisional stage' of human experience. So consigned, the twin threats of both intellectualism and empiricism (the perils of which Merleau-Ponty's early works aimed studiously to avoid) would thus be able to re-institute themselves at a 'higher level' of human existence, leaving the phenomenology of perception in the dust of a mere psychological - rather than properly philosophical - footing. Oriented according to this reading, Barbaras's study thus unfolds in a manner of a captivating detective story, tracking the progression by which Merleau-Ponty arduously and creatively attempted to tackle the problem of giving ontological voice to his phenomenological song.
Key to these efforts, according to Barbaras, was Merleau-Ponty's newfound regard for the centrality of language with respect to the nature of perception. In his study of language - particularly the structuralist conceptions of language engaged with in The Prose of the World - Merleau-Ponty found the resources he needed make the ontological leap his earlier work demanded. In particular, what was to become a full blown 'philosophy of expression' would show Merleau-Ponty that the classical phenomenological distinction between fact and essence - thematized by Husserl to underpin the very method by which phenomenology was to be practiced - could not be properly maintained without compromising the specificity of appearance. Extending the linguistic insight that sense does not exist on it's own in some rarefied sphere of ideality, and instead requires a constitutive instantiation in the materiality of the sign in order to function, so too did Merleau-Ponty recognize that the ideality of essence similarly requires an implication within a 'worldly' order of fact - an implication which, for Merleau-Ponty, would require nothing less than a radical overhaul of the most basic presuppositions of the phenomenological project.
And it is just to this reworking that late writings like The Visible and the Invisible - of which Barbaras provides a chapter by chapter breakdown, together with in-depth thematic discussions - undertakes. Indeed, while the first half of The Being of the Phenomenon works to set up the trajectory of Barbaras' reading, the entire second half of the book lends itself to a blow by blow account of what Merleau-Ponty's ontology-in-the-works - in it's full splendor and in the light of Barbaras's rigorously researched imagination - would have turned out to be. Notions like dimentionality, intersubjectivity, depth, flesh, desire, space and time are all given a thorough grounding in the terms set down above, and further illuminated by Barbaras's erudite discussions of Merleau-Ponty's distinctiveness with respect to his philosophical peers like Descartes, Leibniz, Husserl, Sartre and Heidegger - also serve to bring out the specificity and originality of his endeavour. It helps too that Barbaras writes with a flair and confidence that imbues The Being of the Phenomenon with a narrative momentum that never ceases to drag a reader along with it. While this isn't the place to look for a critical reading of Merleau-Ponty - a task Barbaras undertakes elsewhere - this really is a classic of secondary literature that it has long been known to be.
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