딜런 토머스 시에 나타난 몸— 모리스 메를로-퐁티의 몸 철학을 중심으로

김경화 한국현대영미시학회 2009 현대영미시연구 Vol.15 No.1

This paper aims to interpret Dylan Thomas’ poetry in the light of Maurice Merleau-Ponty’s theory of body opposed to Descartes’ mind-body dualism. Though never having read Merleau-Ponty’s books, Thomas writes poems centering around the body which is one of the philosophical topics of Merleau-Ponty. While Merleau-Ponty wants to establish the theory for community based on body, Thomas tries to write the poems that can be understood by the immediate sensation of the body. Writing poems on body, Thomas struggles to bring the “overclothed blindness” into the “naked vision” and to come “from darkness towards some measure of light.” Thomas’ poems have been studied mainly on the basis of psychoanalytical approaches, which is likely to narrow a distinctive possibility of interpretation. This study focused on Merleau-Ponty’s theory of body enables us to regard Thomas as a religious poet who rethinks the sacred meanings embedded in our bodies. According to Merleau-Ponty, the world and the human body are so intricately intertwined that each object is a mirror of all others. All others could be communicated with us through bodily involvement. The concept of “flesh” introduced by Merleau-Ponty helps to fill up the gap between us and the others. Similarly, in a poem like “This Bread I Break” Thomas celebrates “flesh” bridging nature and men, men and God through the mystery of transubstantiation. Rereading poetry of Thomas based on Merleau-Ponty’s theory of body can show that lots of ambiguities of Thomas’ poetry may be deeply rooted in the sacred of body. This paper aims to interpret Dylan Thomas’ poetry in the light of Maurice Merleau-Ponty’s theory of body opposed to Descartes’ mind-body dualism. Though never having read Merleau-Ponty’s books, Thomas writes poems centering around the body which is one of the philosophical topics of Merleau-Ponty. While Merleau-Ponty wants to establish the theory for community based on body, Thomas tries to write the poems that can be understood by the immediate sensation of the body. Writing poems on body, Thomas struggles to bring the “overclothed blindness” into the “naked vision” and to come “from darkness towards some measure of light.” Thomas’ poems have been studied mainly on the basis of psychoanalytical approaches, which is likely to narrow a distinctive possibility of interpretation. This study focused on Merleau-Ponty’s theory of body enables us to regard Thomas as a religious poet who rethinks the sacred meanings embedded in our bodies. According to Merleau-Ponty, the world and the human body are so intricately intertwined that each object is a mirror of all others. All others could be communicated with us through bodily involvement. The concept of “flesh” introduced by Merleau-Ponty helps to fill up the gap between us and the others. Similarly, in a poem like “This Bread I Break” Thomas celebrates “flesh” bridging nature and men, men and God through the mystery of transubstantiation. Rereading poetry of Thomas based on Merleau-Ponty’s theory of body can show that lots of ambiguities of Thomas’ poetry may be deeply rooted in the sacred of body.

코기토의 과거와 미래로써 메를로-퐁티의 암묵적 코기토

박치완 한국현상학회 2023 철학과 현상학 연구 Vol.99 No.-

This study examines how M. Merleau-Ponty overcomes R. Descartes and confronts E. Husserl by analyzing of the “implicit cogito” in Part 3, chap. 1 (<Cogito>) of Phenomenology of Perception. The “implicit cogito” is not a cogito established as a “certain thing” like Descartes’. For Merleau-Ponty, “Cogito” is not an epistemological, metaphysical foundation built on certainty, but a “field of experience.” In the field of experience, the subject (“I”) is not a being who “thinks” and “reflects”, but a being who ‘feels and sees’ directly through his or her sense organs. In this respect, Merleau-Ponty's “implicit cogito” can be said to be a cogito that contacts the world before reflection. The cogito that comes into contact with the world is “I-self” for Merleau-Ponty. Contacting the world means perceiving the world. However, for Merleau-Ponty, perception is incomplete and presupposes the possibility of being exposed to the risk of error. By the same logic, Merleau-Ponty's phenomenological consciousness does not appear to us as something clear. However, it always exists with corners, grooves, gaps, and even historical sediments and sensory implications. Therefore, Merleau-Ponty's demand is to discard already defined meanings, fixed concepts, ideologies, principles, and rules and directly approach the world of phenomena. That is why Merleau-Ponty denied Husserl's explicit consciousness and emphasized the impossibility of reduction. That is also why Merleau-Ponty's philosophy is labeled as the self-proclaimed “philosophy of ambiguity”. However, for Merleau-Ponty, ambiguity contributes to establishing certainty and never threatens it. For him, ambiguity is not secondary to philosophizing (thinking, perceiving), but is “the other side of infinite thinking”. Precisely in this regard, Merleau-Ponty's <Cogito> is not a reprint or re-edition of Descartes or Husserl, but presents the future of the “cogito”. Until the day “implicit cogito” becomes “explicit cogito”, we will have to see the world and learn how to see it again.

Merleau-Ponty 몸의 성 현상 분석과 성 윤리 교육

서상문(Seo, Sang-Moon) 한국교육철학회 2009 교육철학 Vol.37 No.-

The analysis of the body's sexual phenomenon which is studied in the Phenomenology of Perception by Merleau-Ponty is summarized that the body exists as a intentional being(intentional arc) just like 'being-in-the-world' basically and the aspect of existence is sexual completely. The body of human exists in the sexual form just as 'the manner of mood which is always present there'. However, this theme of the study should not be misunderstood as the reduction of unconsciousness or sex in the Freudian analysis, because the analysis of Merleau-Ponty for the sexual phenomenon is more fundamental than the Freudians' in the horizon of life. In Merleau-Ponty, the Libido is a kind of general power which perceive, understand, and act in the context of human existence. The point of meeting between the sexual existence of body and the ethical problems is the space where the body and the world make an interactional relationship. And the relationship for the problem solving is concreted as the inquiries of the co-existence and the expression of body. The intentionality of body as 'being-in-the-world' has the world and the life in the manner of rejection or embracement for the other sexual beings who resides together in the world. And the action of expulsion or identification for the sexual others gives rise to the ethical evaluation sensitively. On the other hand, expressing the sexual existence, the body breaks out the sexual ethics and values in the relationship with the others. That's the ethical issue of the sexual existence in the body. Therefore, the phenomenological device which can establish the sexual ethics for the relationship is the 'habit' absolutely. Because, the habit can construct the phenomenological mechanism of the body in order to participate the problems of the sexual behaviors in body most directly, practically, and effectively. It is encouraging that the 'habit' and the 'learning' are defined as a philosophical synonym in Merleau-Ponty. The ethical practice of body satisfies the normative standard of the education and learning. The habit as an incarnation of genetic 'here and now' which exposes the comprehensive identification of the body can overcome the limitation of the intellectual ethics education, provide the point of view for the correction of the intellectual approach, and prepare the performative framework in order that the body can reorganize itself as a sound and healthy space of sexuality.

「세잔의 회의」에 대한 현상학적 분석

홍옥진(Ok-Jean Hong) 현대미술학회 2014 현대미술학 논문집 Vol.18 No.2

메를로-퐁티의 「세잔의 회의」는 『지각의 현상학』에서 전개한 철학적 주제와 밀접한 관계가 있다. 이 논문은 「세잔의 회의」에서 세잔의 회화에 관한 메를로-퐁티의 현상학적 기술을 분석하기 위해 세잔의 지각에 대한 ‘회의’와 현상학적 환원, 세잔의 회화적 표현에 대한 ‘회의’와 메를로-퐁티의 지각에 관한 이론, 그리고 세잔과 메를로-퐁티에게 있어서 애매성이라는 주제로 『지각의 현상학』과 연계하여 고찰한다. 세잔에 대한 메를로-퐁티의 관심은 세잔의 현상학적인 태도에 있다. 세잔은 화가로서 생애 내내 실재를 재발견하고, 그것을 회화적 언어로 표현하고자 노력했다. 그 과정에서 세잔이 겪게 되는 어려움은 얼핏 세잔의 특이한 성격에 따른 회의, 화가로서의 직업에 대한 회의 혹은 세계를 모방하기 위한 기법에 대한 회의로 해석될 수 있다. 그러나 현상학적인 관점에서 접근할 때, 세잔의 ‘회의’는 감각 경험을 포기하지 않으면서 실재에 도달하려는 목표에서 기인하는 것이고, 그것은 지각의 ‘현상’에 도달하려는 방법적 절차이면서 동시에 지각된 현상을 회화로 표현하는 데에 필연적으로 갖게 되는 회의라고 볼 수 있다. 또한 세잔의 회의 과정에는 감각과 지성과 같은 대립적인 양상이 극복되는 애매성을 보여준다. 이처럼 「세잔의 회의」를 『지각의 현상학』과 연계하여 지각, 표현, 애매성 개념으로 접근할 때 세잔의 회화 세계가 지닌 현상학적 의미뿐만 아니라 메를로-퐁티의 현상학적 사유는 더욱 선명하게 드러나게 될 것이다. Merleau-Ponty"s “Cezanne"s Doubt” has close relation with his philosophical themes developed in Phenomenology of Perception. Thus “Cezanne"s Doubt” shows Merleau-Ponty"s ideas on phenomenology as well as on art. This essay attempts to analyze Merleau-Ponty"s phenomenological description on Cezanne"s painting under three themes; 1) Cezanne"s ‘Doubt’ and phenomenological reduction, 2) Cezanne"s pictorial expression and Merleau-Ponty"s theory on perception. (3) ambiguity in both Cezenne and Merleau-Ponty. Merleau-Ponty suggests that an artist"s life cannot completely determine the meaning of his work of art. Thus we should understand that the source of Cezanne"s doubt consists not in his peculiar personality nor nervous weakness but his artistic purpose. Cezanne, throughout his life, attempted to reveal our primordial contact with the world. This is why he underwent numerous difficulties for a still life, a portrait and a landscape. He wanted to rediscover genuine reality and covert what he perceived into pictorial language. His way of expression, that is, achieving reality without abandoning sense experience resulted in distorted shape, perspective and color. Merleau-Ponty"s Phenomenology of Perception can be a way to understand Cezanne"s expression in depth. According to Merleau-Ponty the object is not some independent reality but rather a correlative of our body. Our bodily being is the basis of the properties of the object we perceive. We can understand the implicit phenomenological meanings in Cezanne"s paining through Merleau-Ponty"s philosophy on perception and body.

메를로 퐁티의 철학과 체화된 인지 이론의 관련성

이소희 ( Lee Sohee ) 연세대학교 인문학연구원 2024 人文科學 Vol.130 No.-

체화된 인지 이론의 한 갈래인 실행적 인지 이론은 객관적 과학과 주관적 경험 간의 ‘설명적 간극’을 극복하려는 동기에서 출발하여 ‘현상학의 자연화’를 기획하는데, 이를 실현할 수 있는 현상학에 고유한 방법은 ‘환원’이라고 할 수 있다. 현상학에서 환원이란 ‘자연적 태도’에 대한 ‘판단중지’인데, 메를로-퐁티는 후설현상학에서 환원을 거쳐 ‘초월론적 의식’의 작용을 통해 세계의 존재를 구성하는 것을 비판한다. 그가 보기에, 이러한 환원의 방식은 관념론이라는 오명을 쓰기 쉽고, ‘경험의 현상적 특성’을 끝내 놓치고 마는 결과를 낳기 때문이다. 메를로-퐁티는 세계의 현상성을 드러내기 위해 그로부터 모든 현상이 끊임없이 솟구쳐 나오는 궁극적 근원으로서 ‘현상적 장’으로의 환원을 단행한다. 이러한 현상적 장으로의 환원은 객관적 과학이나 주관적 경험의 양자택일로 결코 환원될 수 없는 보다 근원적인 차원을 개시(開示)해 주는데, 여기서 메를로-퐁티 현상학과 실행적 인지 이론 간의 공통적인 문제의식과 지향점을 발견할 수 있다. 또한 실행적인지 이론의 현상학의 자연화와 메를로-퐁티 현상학의 환원은 세계와 연루되어 있는 신체의 이중성으로 인해 가능할 수 있다. 후설은 3인칭적 관점에서 접근하는 몸으로서의 ‘객관적 신체’와 1인칭적 관점에서 체험하는 몸으로서의 ‘주관적 신체’를 구분하고 메를로-퐁티도 후설의 이러한 구분법에 따르고 있다. 실행적 인지 이론은 현상학에서 기술하는 신체의 이중성을 ‘체화’의 이중성으로 해석하며 주관성과 객관성이 동시에 나타나는 체화를 통해 현상학의 자연화 기획을 실현하려고 노력한다. 다음으로 실행적 인지 이론의 현상학의 자연화를 중심으로 체화된 인지 이론과 메를로-퐁티의 현상학의 관련성을 본격적으로 탐구하기 위해 실행적 인지 이론에서 ‘생명’이 ‘자가생성’하는 자율적인 체계로서 ‘의미 만들기’를 통해 세계와 맺는 지향적 관계를 메를로-퐁티의 현상학에서 의식의 차원이 아닌 행동의 영역에서 성립하는 ‘신체적 지향성’ 및 ‘운동적 지향성’과 비교 분석한다. 마지막으로 메를로-퐁티가 말한 신체가 ‘세계에로의 존재’로 존재하는 방식과 실행적 인지 이론에서 살아 있는 존재로서의 생명이 환경과 구조적으로 연합하여 뇌-몸-환경의 결합체를 형성하며 상호작용하는 과정을 대비하여 논의한다. 이렇게 함으로써 우리는 이 논문에서 메를로-퐁티 현상학을 통한 체화된 인지 이론에 대한 이해와 동시에 체화된 인지 이론을 통한 메를로-퐁티 현상학에 대한 이해라는 상호적 이해의 증진을 도모하고자 한다. As a branch of the theory of embodied cognition, enactive cognition theory aims to overcome ‘explanatory gap’ between objective science and subjective experience. ‘Reduction’ is a method unique to phenomenology aiming to “naturalize phenomenology”. Reduction is defined as the ‘epoche’ of ‘natural attitudes’ through which Merleau-Ponty criticizes the constitution of transcendental consciousness in Husserl’s phenomenology. In his view, this mode of reduction is susceptible to criticism and will neglect the ‘phenomenal character of experience.’ To reveal the phenomenality of the world, Merleau-Ponty implements reduction to a ‘phenomenal field’ as the ultimate source from which all phenomena arise. This reduction opens a more fundamental dimension that can never be reduced to either objective science or subjective experience, and it is here that we find the commonality between Merleau-Ponty's phenomenology and enactive cognition theory. Furthermore, naturalization of phenomenology and reduction in Merleau-Ponty's phenomenology may be possible due to the duality of the body in connivance with the world. Merleau-Ponty follows Husserl’s distinction between the ‘objective body(Körper)’ viewed froma third-person perspective, and the ‘subjective body(Leib),’ from a first-person perspective. Enactive cognition theory interprets the duality of the body as the duality of ‘embodiment’, and attempts to achieve naturalization of phenomenology through embodiment, where subjectivity and objectivity appear simultaneously. Next, to investigate the relevance of embodied cognition theory to Merleau-Ponty's phenomenology, we compare ‘life’ as an ‘autopoietic’ entity that autonomously interacts with the world through ‘sense-making’, with ‘the corporeal and motor intentionality’ that are established in the realm of action rather than consciousness in Merleau-Ponty's phenomenology. Finally, we contrast Merleau-Ponty's ‘being in the world’ with enactive cognitive theory, which suggests that living things exist in dynamic interaction with its environment, forming the ‘structural coupling.’ In doing so, we hope to foster a reciprocal understanding between the theory of embodied cognition and Merleau-Ponty’s phenomenology.

철학이란 무엇인가

박신화(Park, Shin-Hwa) 서울대학교 철학사상연구소 2015 철학사상 Vol.56 No.-

본 논문의 목표는 메를로-퐁티가 자신의 지각 철학 안에서 철학을 어떻게 이해했는가를 밝히는 데 있다. 특히 본고의 주 텍스트는 그의 유고작인 『보이는 것과 보이지 않은 것』으로서 우리는 메를로-퐁티가 ‘최후로’ 도달한 철학 개념을 밝히려 했다. 메를로-퐁티에게 있어서 철학이란 무엇인가의 문제는 지각과 언어의 구분에서 비롯된다. 철학이 지각[경험]을 개념[언어]를 통해 사유하고 표현하는 것인 한, 철학이 무엇인가의 문제는 경험(자체)과 경험에 대한 언어적 표현의 관계는 무엇인가의 문제이다. 그리고 이 문제는 다시 사유한다는 것의 의미, 말한다는 것의 의미는 무엇인가의 문제이다. 그런데 메를로-퐁티는 자신의 초기 저작에서부터 이미 지각과 언어의 ‘동류성’에 주목했다. 그에 따르면, 지각과 언어를 경험의 주관적 개별적 영역과 객관적 보편적 영역으로 구분하는 전통적 이해와는 달리 발생 중의 언어에 대한 분석을 통해 드러나는바 언어는 철저하게 지각(적 현상)이다. 그런데 언어에 대한 이러한 이해는 철학사를 새롭게 조망하는 기회를 제공할 뿐더러 나아가 메를로-퐁티 자신의 철학을 이해함에 있어서도 의미심장한 함축을 지닌다. 후기 메를로-퐁티의살 철학의 성과에 대해서는 연구자들 사이에서 많은 논란이 일고 있는데, 사실 그의 살 철학의 성공 여부를 놓고 벌어지는 이 논란은 메를로-퐁티 자신이 살개념과 관련하여 모순되는 듯이 보이는 주장들을 편 데서 기인한 것이다. 우리는 논문에서 메를로-퐁티의 살 개념이 드러낸 이론적 난점을 지적했다. 그러나 여기서 그치지 않고 우리는 언급된 난점은 비단 메를로-퐁티의 살 철학에만 해당하는 것이 아니고 철학이 언어와 사유를 통해 진행하는 것인 한 철학 일반에 적용된다고 주장했다. 우리는 논문의 서두에서 ‘왜 메를로-퐁티는 새로운 존재론의 틀을 구상함에 있어 우선적으로 철학의 본성의 문제에 그토록 천착했을까’를 자문했고, 이 물음을 그가 마지막에 도달한 철학 개념을 통해 해명함으로써 그의 살 철학에 대한 보다 깊이 있는 이해를 시도했다. The aim of this essay is to consider what Merleau-Ponty thinks about the nature of philosophy. Especially, the main text of this essay is his posthumous work, The Visible and the Invisible, with which I tried to clear up Merleau-Ponty’s “final” concept of philosophy. For Merleau-Ponty, the problem of the nature of philosophy comes from the separation between perception and language. Inasmuch as philosophy is interested in thinking about and expressing perceptions [experiences] through concepts [language], the problem of the nature of philosophy lies in the relation between experience itself and the linguistic expression of experience. And the latter problem returns to what thinking is and what saying is. In his earlier works, Merleau-Ponty paid attention to the “structural identity” of perception and language. According to him, language turns out to be perceptual, if we analyze it from the point of view of genesis. By the way, such a conception of language gives us a new understanding of the history of philosophy and an important insight concerning the philosophy of Merleau-Ponty itself as well. The problem of how to evaluate Merleau-Ponty’s philosophy of flesh, whether it is successful or not, has caused a lot of controversy among annotators. And Merleau-Ponty himself provides an explanation for this controversy; he makes an assertion that seems to contradict his concept of flesh. In this essay, I indicated what difficulty his concept of flesh involves. But, by extension, I argued that such a difficulty is not only applicable to Merleau-Ponty’s philosophy of flesh, but also to philosophy in general, inasmuch as philosophy proceeds through language and thought. I asked at the very beginning of this essay: Why does Merleau-Ponty consider the problem of the nature of philosophy so serious in the development of a new ontology? With regard to this question, I tried to reach a more profound understanding of his philosophy of flesh by studying his final conception of philosophy.

메를로-퐁티의 지각 현상과 세잔의 자연구현에서 바라본 디자인 시선 원리 연구

양원영 ( Yang Wonyoung ),이경화 ( Lee Kyunghwak ) 한국공간디자인학회 2021 한국공간디자인학회논문집 Vol.16 No.3

(연구배경 및 목적) 현상학은 인간이 세계 내 존재로써 되어감의 현상을 드러내는 것이다. 이러한 관점에서 디자인 시선이란 생활세계에서 인간이 대상과 세계를 관계 짓는 것이다. 이는 인간이 세계를 보는 방법을 배워야 한다는 것을 전제로 하며, 대상과 세계는 인간이 보는 그 자체이며, 인간도 대상과 세계로 보여지는 존재이므로 상호관계성을 띠게 된다. 그러므로 인간은 세계로 지향되는 공간을 지각하기 위해 동등한 시각을 소유해야 하며, 무엇인가를 본다는 것이 무엇인지를 지각해야 한다. 따라서 현상학적 관점의 디자인 시선은 세계 내 공간 속에서 ‘존재로 되어짐’과 연결될 때 무엇보다 중요한 역할을 한다. 이와 같은 관점에서 본 연구의 목적은 세잔의 자연구현 원리와 메를로-퐁티의 지각 현상을 토대로 디자인 시선 원리를 도출하는 것이다. (연구방법) 이를 위하여 다음과 같은 연구방법에 따라 디자인 시선 원리를 도출하였고, 도출된 디자인 시선 원리에 따라 건축공간 사례 분석을 진행하였다. 첫째, 세잔의 작품분석을 통해 세잔이 구현하고자 했던 바라봄의 시선 원리를 분석하였다. 둘째, 메를로-퐁티의 지각 현상학 개념을 살펴보았고, 세잔의 자연구현 원리와 메를로-퐁티의 지각 현상 원리와의 상호관계를 고찰하였다. 셋째, 메를로-퐁티가 기술하고자 한 원초적 지각세계와 세잔이 구현하고자 했던 원초적 세계로의 지향점을 찾아서 현상학적 관점에 토대를 둔 디자인 시선 원리를 도출하였다. 넷째, 도출된 디자인 시선 원리에 따라 세 개의 건축공간 사례를 분석하였다. (결과) 세잔의 자연구현 원리와 메를로-퐁티의 지각 현상학 이론을 토대로 논리적으로 분석하여 디자인 시선 원리인 4가지 구성 요소, 즉 투명성과 가역성, 다시점과 역동성, 개방성과 상호관계성, 다시점과 깊이감을 도출하였다. (결론) 본 연구에서 도출된 디자인 시선 원리의 본질적 근거는 메를로-퐁티의 철학 이념인 생활세계로의 존재자가 지각한 공간 내의 느낌을 통해 대상과 세계와 얽히고 교차 되는 관계에서 드러나는 공간 속 존재 간의 서로 바라봄이다. 세계는 인간이 존재함과 동시에 공간을 확보하게 되며, 그 공간 속에서 인간은 존재감을 충분히 느끼게 된다는 진리를 다시금 확인할 수 있었다. 따라서 본 연구의 의의는 무엇보다도 현 사회에 필요한 것이 인간 스스로가 인간다움을 느낄 수 있고, 인간성을 회복할 수 있는 시공간의 경험임을 알리고, 나아가서 건축 분야에 있어 디자인 시선이 담당해야 할 철학적 관점의 중요성을 다시금 알리고자 함이었다. (Background and Purpose) Phenomenology is the study of the phenomenon of human beings, as beings in the world. From this perspective, the design vision is the relationship between the object and the world in the living world. This presupposes that humans must learn how to see the world, humans see the object and the world, and they have a mutual relationship. Therefore, to perceive the orientation of space in the world, humans must possess equal perspectives, and perceive what it is to see something. Therefore, above all, the design vision from a phenomenological point of view plays an important role in combination with “being made into existence, in the space within the world.” From this point of view, the purpose of this study is to derive the principle of design vision based on Cezanne's principle of realization of nature and Merleau-Ponty's perception. (Methods) To this end, this study derives the design vision principle, and subsequently, conducts the architectural space case analysis. First, we analyzed Cezanne's work to understand the principle of vision that Cezanne wanted to achieve. Second, we examined the concept of perceptual phenomenology of Merleau-Ponty, and the interrelationship between Cezanne's principle of natural realization and Merleau-Ponty's perceptual phenomenon principle. Third, we derived the principle of design vision based on a phenomenological point of view by finding the point of orientation to the primitive perceptual world that Merleau-Ponty wanted to describe and the primitive world that Cezanne attempted to explain. Fourth, we analyzed three architectural space cases according to the derived design vision principle. (Result) Based on Cezanne's principle of natural realization and Merleau-Ponty's perceptual phenomenology, we derived four constituent elements, transparency and reversibility, multi-view and dynamics, openness and interrelationship, multi-view and a sense of depth. (Conclusion) The essential basis for the principle of design vision derived in this study is the philosophical ideology of Merleau-Ponty, the philosophical ideology of the beings in the living world, through the feelings in the space perceived by the objects and the world, and the intertwined relationship between the beings in space. The world secures space at the same time as humans exist, and in that space, we can reaffirm the truth that humans fully feel their presence. Therefore, first, the significance of this study is that it reiterates that society needs humans to restore humanity between time and space, and furthermore, the importance of the philosophical perspective that the design vision should be in charge of architecture. Tried to inform again.

살 존재론의 ‘새로움’에 대한 재해석 :하이데거를 경유하여

한우섭 한국동서철학회 2023 동서철학연구 Vol.- No.109

메를로-퐁티의 철학은 시종일관 전통 철학의 이분법적 체계와 대결한다. 그의 『지각의 현상학』은 지각을 통해 드러나는 현상적 장의 애매성을 통해 모든 객관주의 철학에 대한 비판을 수행하며, 이러한 그의 시도는 『보이는 것과 보이지 않는 것』에서 밝혀지는 살(chair)의 존재론적 시원성을 통해 존재론적으로 완결된다고 할 수 있다. 이때 그의 철학을 지지하는 핵심 키워드란 결국 주체와 세계의 선술어적 통일성이라고 할 수 있으며, 따라서 그에게 살이란 이러한 통일성을 가능케하는 존재론적 동기가 된다. 살을 중심으로 펼쳐지는 이러한 존재론을 메를로-퐁티 자신은 ‘새로운 존재론(nouvelle ontologie)’이라고 칭한다. 그러나 살 존재론의 ‘새로움’은 단순히 근원적 통일성 그 자체에서 찾아져선 안된다. 현대 철학에서 제기되는 전통 형이상학에 대한 비판의 키워드가 이미 존재의 근원성에 있기 때문이다. 따라서, 이 존재론의 새로움은 그 근원에서 펼쳐지는 존재의 분화 운동에서 찾아질 때, 진정하게 ‘새로울’ 수 있다. 결국 메를로-퐁티의 살 존재론이 ‘새로운’ 존재론일 수 있기 위해서는 살 존재론과 전통 형이상학을 비판하는 현대 존재론의 분기를 확인해야 하며, 우리는 그 분기점을 하이데거와 메를로-퐁티의 존재론적 관점의 차이, 즉, 존재 분화의 찰나적 순간에 대한 기술로서 가역성을 강조하는 존재론적 관점에서 찾고자 한다. 경험이 발생하는 순간에 대한 기술인 이 존재의 운동이야 말로 메를로-퐁티적 의미에서의 존재 ‘발생’ 사건이며, 그의 존재론이 ‘새로운’ 존재론일 수 있는 미세지점임을 강조하는 것이 이 논문의 목적이다. Merleau-Ponty's philosophy is constantly confronted with the dichotomous system of traditional philosophy. His The Phenomenologie de la Perception criticizes all objectivist philosophies by the ambiguity of the phenomenological field revealed by perception, this attempt ends ontologically with the ontological primordiality of the flesh revealed in The Le visible et l’invisible. At that moment, the key word supporting his philosophy can be considered as the pre-verbal unity of the subject and the world, and therefore, for him, the flesh becomes an ontological motif that allows this unity. Merleau-Ponty himself qualifies this ontology of the flesh as a “new ontology”. However, the "newness" of the ontology of the flesh is not simply in the fundamental unity itself. This is because the critique of traditional metaphysics of contemporary philosophy is already in the clarification of the origin of being. Therefore, the novelty of the ontology of the flesh can be truly “new” when it is found in the movement of differentiation of beings that unfolds from its source. Ultimately, for Merleau-Ponty's ontology of flesh to be a "new" ontology, we must confirm the divergence between the ontology of flesh and contemporary ontology, and we define divergence as the difference between the ontological perspectives of Heidegger and Merleau-Ponty, that is to say the differentiation of beings, we find it in the attitude of Merleau-Ponty who emphasizes reversibility as a description of the instantaneous instant. The movement of this existence, which is a description of the moment when the experience occurs, is the event "occurrence" of existence in the sense of Merleau-Ponty, and this is the reason why its ontology can be a “new” ontology.

Merleau-Ponty 행동의 구조 분석에 의한 학습의 교육철학적 함의

서상문(Seo, Sang-Moon) 한국교육철학회 2008 교육철학 Vol.36 No.-

The epistemological critic for the learning theory which is considered as an exclusive possession of educational psychology is the self-definition for this study.I n fact, until now, the study for the learning theory which focuses a cognitive process or behavioral structure hardly exist in the educational philosophy areas.I n this context, Merlau-Ponty is a significant reference for the philosophical approach on the learning theory, I think. What Merlau-Ponty showed in the analysis of behavioral structure is not clearness but ambiguity of the structure of behavior.A nd this fundamental ambiguity of the behavioral structure changed the foundation of learning from the structure as the solid framework to the relation ship as the changing structures of behavior. Just as the physiological explanation on the behavior supposes the systemic synthesis of the reflex arc, the phenomenology of Merlau-Ponty insists on the intentional arc of body that determines concrete behavioral units each time.T he phenomenological body as an intentional arc that is the seeing, the understanding and the acting at the same time is situated in the core of learning.In the phenomenological approach of Merlau-Ponty, the learning is no longer the products of the mind and intelligence, rather shows itself as the products of the behaviors which is constructed by body.Eac h behavioral structure which is analyzed elaborately by Merlau-Ponty inquiries the phenomenon of learning each time by the relationship of the structures which is involved in behaviors 'now'.W e will pay attention to the aspects and relation of the behavioral structures which is operated always differently, and related with the learning in the intentional arc of body.

Reconsiderations of Educational Philosophy for Learner based on the Conception 'Body(la chair)' of Merleau-Ponty

서상문 한국교육개발원 2008 한국교육 Vol.35 No.3

The conception of body(corps) as the being-in-the-world(l'être-au-monde) for Merleau-Ponty is a projection to the world and is related with the situation and cognition of stimulus actively. The bodily intentionality which is an explanation about the adaptive process of body to the environmental context is understood as a same subject with the phenomenology of learn! ing. And the significance which is constructed by bodies belongs to a fundamental horizon of educational ontology. The conception of body(corps) as the flesh(la chair) for Merleau-Ponty showed that the subjectivity and objectivity, activity and passivity of the learner are intertwined each other from the beginning on the idea of the chiasm of flesh which is the fundamental element of the being. Merleau-Ponty demonstrated that the general learning activity is realized by inserting an individual and unique experience into a general and impersonal horizon of being, just like the bodily phenomenon that the layer of habitual body is inserted into the body in the moment. The phenomenology of the bodily chiasm reconstructs the performance phenomenon of the learning in the context of the body, and open the possibilities for the various understanding of the learner. Basically, in this study, the learner is the body as the flesh and the learning is also the body of the flesh. Therefore, the learning starts from the point that the behavior of the learner constructs a general flesh of the body. The conception of body(corps) as the being-in-the-world(l'être-au-monde) for Merleau-Ponty is a projection to the world and is related with the situation and cognition of stimulus actively. The bodily intentionality which is an explanation about the adaptive process of body to the environmental context is understood as a same subject with the phenomenology of learn! ing. And the significance which is constructed by bodies belongs to a fundamental horizon of educational ontology. The conception of body(corps) as the flesh(la chair) for Merleau-Ponty showed that the subjectivity and objectivity, activity and passivity of the learner are intertwined each other from the beginning on the idea of the chiasm of flesh which is the fundamental element of the being. Merleau-Ponty demonstrated that the general learning activity is realized by inserting an individual and unique experience into a general and impersonal horizon of being, just like the bodily phenomenon that the layer of habitual body is inserted into the body in the moment. The phenomenology of the bodily chiasm reconstructs the performance phenomenon of the learning in the context of the body, and open the possibilities for the various understanding of the learner. Basically, in this study, the learner is the body as the flesh and the learning is also the body of the flesh. Therefore, the learning starts from the point that the behavior of the learner constructs a general flesh of the body.