Differences

This shows you the differences between two versions of the page.

--- thesis:book-journals:visible-invisible [2018/06/29 17:06]
avnerus
+++ thesis:book-journals:visible-invisible [2018/08/27 14:05]
avnerus
@@ Line 21: / Line 21: @@
 Each 'being' is a 'displacement' of other past or future 'beings', not the negation of them, so in reality the fissure is deeper than what fills it.
 * Sartre quote that I don't understand. (54) - But should refer to Sartr'e definitions:
-Being-in-itself: refers to objects in the external world — a mode of existence that simply is. It is not conscious so it is neither active nor passive and harbors no potentiality for transcendence. This mode of being is relevant to inanimate objects, but not to humans, who Sartre says must always make a choice
+  - Being-in-itself: refers to objects in the external world — a mode of existence that simply is. It is not conscious so it is neither active nor passive and harbors no potentiality for transcendence. This mode of being is relevant to inanimate objects, but not to humans, who Sartre says must always make a choice
-Being-for-itself (être-pour-soi): The nihilation of Being-in-itself; consciousness conceived as a lack of Being, a desire for Being, a relation of Being. The For-itself brings Nothingness into the world and therefore can stand out from Being and form attitudes towards other beings by seeing what it is not.
+  - Being-for-itself (être-pour-soi): The nihilation of Being-in-itself; consciousness conceived as a lack of Being, a desire for Being, a relation of Being. The For-itself brings Nothingness into the world and therefore can stand out from Being and form attitudes towards other beings by seeing what it is not.
 Back to Merleau-Ponty, there's no pre-reflective cogito, there's no subject - What am I? I am the negation of this consciousn experience of 'things'. I am nothing. My identtiy that is my thoughts, my body - those are only at a close distance to the nihalted self. Exterior being.
 The world being is a prelongation of the body. Coextensive with consciousness.
@@ Line 172: / Line 172: @@
   * **Page 140 - Intercorporeality (Finally)**
   * Starts with the discussion about the unity of consciousness over the entire body, the unity of experience (not divided according to sensing organs). This relates to the [[https://en.wikipedia.org/wiki/Binding_problem|Binding Problem]]
+  * Then, other bodies could be opened into the world as much as we are. **But how do we recognize that**?
+  * //"Their landscape interweave, their actions and their passions fit together exactly", Our carnal relation with the visible "brings to birth a ray of light that illuminates all flesh and not only my own". "it suffices that I look at a landscape, that I speak of it with someone. Then, through the concordant operation of his body and my own, what I see passes into him", "I recognize in my green his green", "an anonymous visibility inhabits both of us, a vision in general, in virtue of that primordial property that belongs to flesh, being here and now, of radiating everywhere and forever"//
+  * So it is our fleshy, physical, bodily interaction with the world, and the way we grasp the world physically interacting back at us, we are able to recognize the same style of being in another body.
+  * //**"What is open to us, therefore, with the reversibility of the visible and the tangible, is -- if not yet the incorporeal -- at least an intercorporeal being, a presumptive domain of the visible and the tangible, which extends further than the things I touch and see at present"**//
+  * //**"There is a circle of the touched and the touching, the touched takes hold of the touching; there is a circle of the visible and the seeing, the seeing is not without visible existence; there is even an inscription of the touching in the visible, of the seeing in the tangible -- and the converse; there is finally a propagation if these exchanges to all the bodies of the same type and of the same style which I see and touch -- and this by virtue of the fundamental fission or segregation of the sentient and the sensible which, laterally makes the organs of my body communicate and founds transitivity from one body to another"**//
+  * This recognition, of ourselves as visible and the other seer, emphasizes the fact that we are actually visible by another, that we interact through this flesh with another. This gives meaning to our movement, our action. //"henceforth movement, touch, vision, applying themselves to the other and to themselves, return toward their source and, in the patient and silent labor of desire, begin the paradox of expression"//
+  * The //paradox of expression//, according to [[https://ndpr.nd.edu/news/tracing-expression-in-merleau-ponty-aesthetics-philosophy-of-biology-and-ontology/|this book]] is the fact that //"that which the work seeks to express (the expressed) does not preexist the act of expression"//  - Maybe he means that the expression is a result of our fleshy interaction with the other, saying something about us, but triggers something different once expressed.
+  * There is also a felshy vocal interaction , even if the voice is different or even the language, we recognize the physicality of the voice, the breath, the throat - it also expresses.
+  * **Page 145** - Starts the discussion of the relation between the //flesh// and the //idea//.
+  * First regarding the development of the body as a seer - //"the seer is being premeditated in counterpoint in the embryonic"// - if I understand correctly, the body becomes a seer because it is of the fleshy element, it develops (evolution?) this ability because it is of the world. There is [[https://www.parrhesiajournal.org/parrhesia24/parrhesia24_lymer.pdf|criticism]] about this neglecting the role of the carrying mother in inter-corporeal development.
+  * Merleau-Ponty speaks of our power to shift attention, the gestalt, pivoting the flesh, that is the mode of the thought and the idea. //The little phrase// in the [[https://en.wikipedia.org/wiki/Vinteuil_Sonata|Sonata]] in Proust's //In search of Lost Time// that is associated with love. That is the invisible that is founded on the visible, intersects with the flesh. They owe their authority to the sensible. The idea is //"not an absolute invisible, which would have nothing to do with the visible. Rather it is the invisible of this world, that which inhabits this world, sustains it, renders it visible, its own and interior possibility, the Being of this being.
+  * Perhaps the idea is our intrinsic state of a fleshy interaction with the world, not the interaction itself, but the change of our intrinsic state.
+  * In any how, what is the experience of VR?  Is it between the visible and the invisible? The experience of music is a carnal experience that triggers the invisible. VR is an embodied experience. What about playing a game? This is about the **techno-flesh**.
+  * In my theory, there is a difference in our capacity for transformation that is dependent on the corporeality of the situation, of our interaction and participation. And social transformation depends on inter-corporeality.

User Tools

Site Tools

Differences

Page Tools