Search results for "Maurice Merleau-Ponty "


Author: joe

Thursday, 02 December, 2010 - 23:52

- on lines from Rilke

Gouge out my eyes:
I still see you.
Burst my eardrums:
I still hear your voice.
Hack off my hands:
I still feel you.
Pluck out my tongue:
It still probes your mouth.
Chop off my genitals:
I still have carnal knowledge of you.
Bleed me to death:
I am still hot for you.
Cut out my heart:
It still beats for you.
Dash out my brains:
You are in my bones.
Cremate me:
You are in my ashes.
Scatter them:
You are in every particle.
Variations On A Theme Of Rilke by Patrick O'Shaughnessy

Patrick O'Shaughnessy is my grandfather. This poem has always been one of my favourites. I was reminded of it last night, while watching Graham Harman's fantastic lecture on Speculative Realism and Object-Oriented Ontology at the "Hello Everything" conference. He uses an analogy about cotton and fire to illustrate the withdrawn dimensions of reality that can never be accessed by any kind of relation. Knowledge can never exhaust the objects it encounters: even fire does not exhaust the cotton it encounters.

I imagine a sudden spark catch hold of the cotton, triggering a whooomff of flames engulfing the soft cotton. The fibres glow and crackle, but quickly start to blacken into sooty embers, and disintegrate. As they sliver and spread, there are specks and motes of pitchy, carbonised cellulose dispersing in the air, jetting upwards on the crest of fiery waves or drifting sideways and earthward. Somewhere in that conflagration the cotton is destroyed - the object that was some cotton is now a crowd of particles dispersing in the air, a de-condensing collection of new, smaller objects. Exactly where it is, in the process of that disassembling, that the cotton's destruction occurs - at which point the cotton is translated into its disaggregate particulate components - is ambiguous: is it the instant the fire first catches the flammable edges of the white plant fluff, or when each last part of coherent fibre is finally desiccated and splintered? Is there a gradient of dispersal, or a quantum jump - is "being" on a spectrum or is it a lump?

Michael at Archive Fire uses the example of a horse eating an apple:

An apple is partially 'withdrawn' from a horse who holds it in its teeth because the teeth of the horse are only in contact with the skin of the apple, leaving the inner non-skin parts of the apple "hidden" and temporarily in excess of the horses bite. So the horse can be said to be in direct contact with the real apple, however not in its entirety. There are aspects of the apple that are partially withdrawn. But when the horse bites into the apple a 'deeper' kind of access is granted, the apple's individuality has been compromised, and when the horse subsequently begins to digest the apple the very distinction between the apple and the horse begins to break down. In this example the interaction between apple and horse goes from partial contact and withdrawnness to deeper disclosure and eventually to absorption in such a manner that completely obviates the need to posit any sort of unbridgeable 'gap' between either the two objects in themselves', or between the horse's encounter with the apple and its experience of it. In an intimately enmeshed and complicated cosmos these things often touch, mix and mingle in ways that are specific to what they in fact are.
The Depth of Things - Part 1: Conjuring the Gap by michael of Archive Fire

Here's what I feel, even if I don't really know it - my intuition: my identity is not hermetically sealed from the world - rather my consciousness is ecologically entwined with the environment in which it moves; my body is not a finitely bounded unity, but a breathing, drinking, leaking density plugged into the material world. Perhaps less intuitively - my mind is not an encapsulated mirage hovering around my brain, nor a mere emergent epiphenomenon which is the effect of a billion grey cells, but something more difficult to understand, such that it feels more like magic. In any case it's just as hard for me to think of my individuality as absolute, as it would be for a believer to let go of the essential existence of the soul. Merleau-Ponty says:

I discover within myself a kind of internal weakness, standing in the way of my being totally individualised: a weakness which exposes me to the gaze of others as a man among men, or at least a consciousness among consciousnesses . . .

My grandfather's poem pictures an indestructible essence, in the guise of the obsessive lover. The subject who loves can never be exterminated by any action of his object; but at the same time the loved one can never extract themselves from the grasp of the lover. I know you, even though you emasculate me. But the essence does in fact de-individualise, and the lover is no longer himself alone - his object is absorbed into his bones and his blood; into every particle. Each last speck still remains the "I" of the lover, and yet completely mingles with "you" of the loved. You and I, inextricably intermixed.

Categories: Patrick Shaughnessy, Maurice Merleau-Ponty, Graham Harman, objects, withdrawal, love, poetry, essence, knowledge, relation,
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Author: joe

Tuesday, 16 November, 2010 - 22:52

- on infiltration

My point of view is for me not so much a limitation of my experience as a way I have of infiltrating into the world in its entirety . . . But how is it possible for me to experience the world as a positively existing individual, since none of the perspective views of it which I enjoy exhausts it, since its horizons are always open, and since moreover no knowledge, even scientific knowledge, provides us with the invariable formula of a facies totius universi?
Phenomenology of Perception by Maurice Merleau-Ponty

I am a secret agent, I carry out espionage; I see partially and report back from a labyrinth of mirrors; I dissimulate and double, decoy and delude; I am disguised as I walk among the unknowing objects of my surveillance; I blend in in order to see better; I see only what is not visible, and so deal in fiction.

I am an intruder, I do not belong; I trespass and infringe, perpetrate and interfere; I alter the course, inhibit and encourage, affect and disturb; I change history, divert destinies, I influence the outcome; I violate, obstruct and pervert.

I am an infiltrator; I pass through the walls; an impurity, unstrained from the solution, absorbed by osmosis, diffuse in the world; I repel the substrate, not condensing, precipitating, solidifying, crystallising; but dissolving, melting, subliming, evaporating.

Categories: Maurice Merleau-Ponty, infiltration, espionage, embodiment, immanence,
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Author: joe

Wednesday, 03 November, 2010 - 22:15

- on dwelling in the being of a thing.

Looking for the moment the gap closes: being in the flow of the moment; sincerity; dialogue; thinging. Theoria, praxis and poiesis are the three Aristotelian "activities" of man: theoria - the contemplative, analytical mode; praxis - the mode of action; and poiesis - the conjury, the making, or (after Heidegger) the 'bringing-forth'. But how do these modes play together? Are we entrapped in one or the other, only ever switching between them as we might change gears? Or are they like polyphonic tones, playing together, merging with each other, alternately moving back and forth in dominance and recession, but always humming along at the same time?

I quote Richard Sennet at length here because when I read his account of craft (butchered here), I am thinking of these modes, and noticing the opening and closing of the gaps between thought and action, mind and world, being and withdrawal.

We could find no better guide than Erin O'Connor about how the hand and eye together learn how to concentrate. A philosophical glassblower, she has explored the development of long-term attention through her own struggles to fashion a particular kind of wineglass. She reports . . . that she has long enjoyed the Barolo wines of Italy and therefore sought to fashion a goblet big and rounded enough to support the fragrant "nose" of the wine. To accommodate this, she had to expand her powers of concentration from the short- to the long-term . . .
In learning to make a Barolo goblet O'Connor . . . had to "untape" habits she'd learnt in blowing simpler pieces in order to explore why she was failing . . . develop a better awareness of her body in relation to the viscous liquid, as though there were continuity between flesh and glass . . . Now she was better positioned to make use of the triad of the "intelligent hand" - co-ordination of hand, eye, and brain . . . But she still had to learn how to lengthen her concentration.
This stretch-out occurred in two phases. First, she lost awareness of her body making contact with the hot glass and became all-absorbed in the physical material as the end in itself . . . The philosopher Maurice Merleau-Ponty describes what she experienced as "being as a thing". This philosopher Michael Polanyi calls it "focal awareness" and refers to the act of hammering a nail: "When we bring down the hammer we do not feel that its handle has struck our palm but that its head has struck the nail . . . . I have a subsidiary awareness of the feeling in the palm of my hand which is merged into my focal awareness of my driving in the nail." If I may put this yet another way, we are now absorbed in something, no longer self-aware, even of our bodily self. We have become the thing on which we are working.
This absorbed concentration now had to be stretched out. The challenge O'Connor met was the result of further failure . . . The problem, she came to understand, lay in dwelling in that moment of "being in a thing." To work better, she discovered, she needed to anticipate what the material should next become in its next, as-yet nonexistent, stage of evolution. Her instructor called this simply "staying on track"; she, rather more philosophically minded, understood that she was engaged in a process of "corporeal anticipation," always one step ahead of the material . . .
The rhythm that kept O'Connor specifically alert lay in her eye disciplining her hand, the eye constantly scanning and judging, adjusting the hand, the eye establishing the tempo. The complexity here is that she was no longer conscious of her hands, she no longer thought about what they were doing: her consciousness focussed on what she saw; ingrained hand motions became part of the act of seeing ahead . . .
The Craftsman by Richard Sennet

The materials of life require a master to give them form, while dwelling in the being of a thing is anarchic and free-wheeling. Hmmm. Ahhh. Hello, and welcome to the tropes of mastery and freedom . . .

Categories: theoria, praxis, poiesis, Aristotle, Heidegger, Richard Sennett, craft, The Craftsman, flow, absorbtion, concentration, focal awareness, Maurice Merleau-Ponty, Michael Polanyi,
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