From The Proper Body To Flesh——a Research On Merleau-Ponty’Phenomenology

There has been a separation of body and soul since Plato’philosophy in the history of western philosophy. This problem evolved into the modern dualism. MerleauHPonty refuses empiricism and rationalism in solving it alternatively, and tries to find the area of ambiguity, the body. He explains the living empirical perception by Gestalt in the Structural of Behavior. His thoughts is still in the infancy, and formed in Phenomenology of Perception. He proposes the famous phenomenology of body, and finds creatively the concept of the proper body.The proper body is the subject of perception, it is presented in the form as a whole in experience. Meanwhile, the Proper Body is a body that I Can, and is associated with the world. The body schema is its internal mechanism and existence in the world. It reveals the intentions and motives of the body as a whole, that is,"meaning knot", and these intentions and motives will be achieved and appear to make sense through itself continuous projection. At this point, Merleau-Ponty steers the intentionality of body from Hussel’s intentionality of consciousness. However, there is still the problem of dualism in Merleau-Ponty’phenomenology of the body, and this dualism manifested as three paradoxes of the subject and object, meaning and expression, self and others.Merleau-Ponty explores the phenomenology of body more deeply, and finds the concept of flesh, that is, the phenomenological element of Being, to completely get rid of the dualistic tendency in Visible and Invisible. Flesh is the medium or the mother, prior to the distinction of subject and object, mind and body. Reversibility is a kind of intertwined relationship, which is the internal operating mechanism of flesh. Also, flesh is called the world-flesh, because our body and the world are homogeneous, folds between them is the original expression of their relationship of reversibility between the body and the world. So the meaning ultimately expresses itself through the cracking of Being or the creaking of fresh. Similarly, the paradox of self and others is solved by the ontological reversibility. And then, self and others achieve a kind of wild spirit, the symbiosis of human and nature with.