My flesh and that of the world therefore involve clear zones, clearings, about which pivot their opaque zones, and the primary visibility, that of the quale and of the things, does not come without a second visibility, that of the lines of force and dimensions, the massive flesh without a rarefied flesh, the momentary body without a glorified body. (查看原文)
Certes, ceci ne termine pas le problème de notre accès au monde: il ne fait au contraire que commencer, car il reste a savoir comment nous pouvons avoir l'illusion de voir ce que nous ne voyons pas, comment les haillons du rêve peuvent, devant le rêveur, valoir pour le tissu serré du monde vrai, comment l'inconscience de n'avoir pas observé, peut, dans l'homme fasciné, tenir lieu de la conscience d'avoir observé. (查看原文)
The transcendental field is a field of transcendencies. The transcendental, being a resolute overcoming of the mens sive anima [a fragment of the world] and the psychological, goes beyond the subjectivity in the sense of counter-transcendence and immanence. The passage to intersubjectivity is contradictory only with regard to an insufficient reduction, Husserl was right to say. But a sufficient reduction leads beyond the alleged transcendental "immanence," it leads to the absolute spirit understood as Weltlichkeit, to Geist as Ineinander of the spontaneities, itself founded on the aesthesiological Ineinander and on the sphere of life as sphere of Einfühlung and intercorporeity ...
... the introduction of the other is not what produces the "objective transcendence": the other is one of its... (查看原文)
Meaning is invisible, but the invisible is not the contradictory of the visible: the visible itself has an invisible inner framework (membrure), and the in-visible is the secret counterpart of the visible, it appears only within it, it is the Nichturpräsentierbar which is presented to me as such within the world - one cannot see it there and every effort to see it there makes it disappear, but it is in the line of the visible, it is its virtual focus, it is inscribed within it (in filigree) - (查看原文)
It is the things themselves, from the depths of their silence, that it wishes to bring to expression. If the philosopher questions, and hence feigns ignorance of the world and of the vision of the world which are operative and take form continually within him, he does so precisely in order to make them speak, because he believes in them and expects from them all his future science. (查看原文)
Then, the difference between perception and dream not being absolute, one is justified in counting them both among “our experiences,” and it is above perception itself that we must seek the guarantee and the sense of its ontological function. We will stake out that route, which is that of the philosophy of reflection (la philosophie réflexive), when it opens. (查看原文)
What interests us is not the reasons one can have to consider the existence of the world “uncertain”— as if one already knew what to exist is and as if the whole question were to apply this concept appropriately. For us the essential is to know precisely what the being of the world means. Here we must presuppose nothing— neither the naïve idea of being in itself, therefore, nor the correlative idea of a being of representation, of a being for the consciousness, of a being for man: these, along with the being of the world, are all notions that we have to rethink with regard to our experience of the world. (查看原文)
We can effect the passage by looking, by awakening to the world; we cannot witness it as spectators. It is not a synthesis; it is a metamorphosis by which the appearances are instantaneously stripped of a value they owed merely to the absence of a true perception. (查看原文)
The world is what I perceive, but as soon as we examine and express its absolute proximity, it also becomes, inexplicably, irremediable distance. The ‘‘natural’* man holds on to both ends of the chain, thinks at the same time that his perception enters into the things and that it is formed this side of his body. Yet coexist as the two convictions do without difficulty in the exercise of life, once reduced to theses and to propositions they destroy one another and leave us in confusion. (查看原文)
... the moment perception comes my body effaces itself before it and never does the perception grasp the body in the act of perceiving. * If my left hand is touching my right hand, and if I should suddenly wish to apprehend with my right hand the work of my left hand as it touches, this reflection of the body upon itself always miscarries at the last moment: the moment I feel my left hand with my right hand, I correspondingly cease touching my right hand with my left hand. (查看原文)
The intervention of the other does not resolve the internal paradox of my perception: it adds to it this other enigma: of the propagation of my own most secret life in another— another enigma, but yet the same one, since, from all the evidence, it is only through the world that I can leave myself. (查看原文)
That a child perceives before he thinks, that he begins by putting his dreams in the things, his thoughts in the others, forming with them, as it were, one block of common life wherein the perspectives of each are not yet distinguished— these genetic facts cannot be simply ignored by philosophy in the name of the exigencies of the intrinsic analysis. Thought cannot ignore its apparent history ... it must put to itself the problem of the genesis of its own meaning. (查看原文)
