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By Maurice Merleau-Ponty

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100). “The relation between what I see and I who see is not one of immediate or frontal contradiction; the things attract m y look, my gaze caresses the things, it espouses their 3. "No more than are the sky or the earth is the horizon a collec­ tion of things held together, or a class name, or a logical possibility of conception, or a system of 'potentiality of consciousness': it is a new type of being, a being by porosity, pregnancy, or generality, and he before whom the horizon opens is caught up, included within it” (pp.

The questioning here is not a beginning of nega­ tion, a perhaps put in the place of being. It is for philosophy the only way to conform itself with the vision we have in fact, to correspond with what, in that vision, provides for thought, with the paradoxes of which that vision is made, the only way to adjust itself to those figured enigmas, the thing and the world, whose massive being and truth teem with incompossible details. For after all, sure as it is that I see my table, that my vision 3.

It required both a phenome­ nological inquiry into “the origin of truth” and a philosophy of Nature— of the “wild,” uncultivated, preobjective Nature. ” This manuscript that we now present to the English-speaking public, along with a collec­ tion of Merleau-Ponty’s working notes, prepares for an ontology of Nature and of truth that shall now come only from its readers. Each reader will find in the range of this thought his own mo­ tives to assume and discoveries to appropriate; perhaps this preface m ay aid him by indicating the central argument that was already forged in the work Merleau-Ponty leaves us.

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