On Merleau-Ponty's Aesthetics Of Intersubjectivity Of Body

The article presents a process of Merleau-Ponty's philosophy from intersubjectivity of ontology, wants to put his particular theory on body in the history of from philosophy of subjectivity to philosophy of intersubjectivity, and points out its sense ang shortcoming. Merleau-Ponty's philosophy follows the methode of phenomenology, starts from one's own body, looks the unity of body and mind as a basic model, trys to construct a ontology about intersubjectivity of body. This thought breaks subject-object split in traditional philosophy, points out a way for the philosophy of post-Cartesianism, so has a important sense in the history of west philosophy. Unfortunately, Merleau-Ponty is always puzzled by the conflict between subjectivity and intersubjectivity in this constructing. He thinks that subjectivity breaks the unity of human and nature, at same time he also thinks that we cannot give up subjectivity for saving this unity.In his early stage, Merleau-Ponty starts from a middle term between consciousness and nature, namely the body as the unity of soul and body, wants to reconstruct tranditional epistemology. In donging so, he retains subjectivity on the level of the body, at the same time he also sees the unity of the consciousness and nature in the body. But he is increasingly conscious of this tactic also being in the trap of the subject-object split, at the same time his theory also has a tendency of reductionism, for subjectivity being reduced to body. In his middle stage, he refers to Saussure's theory on signs, trys to correct his early theory's reductionism,.He separates the cultural world from the body, and gives it a quasi-body which indicates its different running logic from the perceived world which body lives. But, answering the question that how does the body transform into the quasi-body becomes Merleau-Ponty's first task. In his later stage, he starts directly from the reversibility and chiasm between consciousness and nature, trys to extend the relation between soul and body to the relation between subject and object. But his early opinion of relation between soul and body limits this extension. Speaking generally, Merleau-Ponty is on a middle way between soul and body, subject and object.on the one hand, he depreciates subject, makes it into an incarnated subject, on the other hand, he appreciates nature, makes it into an animated nature, and finally equals them, in doing so, he constructs his intersubjectivity of ontology. But this intersubjectivity is the intersubjectivity of naturalism, it presupposes subject's concession to nature. What leads him to naturalism is primarily his misunderstanding of intersubjectivity.The essence of intersubjectivity is not the unity of human and nature, but human's freedom. It is freedom that makes human waking up from primordial state, becomes a strength of conquering nature. Similarly, it is freedom that make human feeling nature's resist in this conquering, and make human transcending the opposing with nature, returning the unity with nature. This intersubjectivity is not realizable in the real world, but in the aesthetic world which transcends the real world. Merleau-Ponty trys to make unity of soul and body on the level perception in real world as model of intersubjectivity, this thought is only a daydream as a romanticist does. It is realizable only by making the unity of soul and body in the aesthetic world as the model of intersubjectivity. Intersubjectivity of naturalism must be intersubjectivity of aestheticism.