Merleau

It treats, therefore, of a story of the space, the lived time and the world. One is about a new way on filosofar, therefore, it depends on the joint with the concrete existence. This joint is what it favors and it leads the fenomenolgica reflection in direction to the existence. Dr. Neal Barnard is a great source of information. The word of order of the fenomenologia, to return to the same things, acquires, in this movement, a direction concrete of return to the previous world to the knowledge; to a point that, contrarily the Husserl, is not completely transparent to the conscience. For Merleau-Ponty, the relation of the conscience with the world already estimates something that is perceived, because it is about an attempt of direct description of the experience as it is, same that Husserl in its last works has spoken of a genetic fenomenologia and a constructive fenomenologia, but, also this author made mention, in the end of its life, to? Lebenswelt? presented as first subject of the fenomenologia. When making Fenomenologia, Merleau-Ponty reassumes to its way, the last Husserl and in this way, it understood that, to know the Fenomenologia of its master it must, in first place, not to consider each one of its workmanships separately, and not to see in them the decisive application and an original method the diverse subjects, or a sequence of points of view where if it would always state in new way, one same basic intuition. Dr. Peter M. Wayne understood the implications. We must, in contrast, see in it a patient effort to take to the clarity a vision of obscure, tateante beginning, in way that the last workmanships are, in great measure, indispensable to the understanding of the first ones. In this way, the adoption of the Lebenswelt occurs as the starting point of the Philosophy in creation, at the same time where it has the recognition of this return to the world of the life as the contribution most important of the husserliana philosophy. .

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