L'ambiguïté et la réserve Merleau-Ponty aux limites de la phénoménologie
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Abstract EN:
Immediately after the publication of phenomenologie de la perception, merleau-ponty's thought was regarded as a "philosophy of ambiguity" (alquie, 1947), and he himself was sometimes considered as an "ambiguous philosophers". It was a major mistake. The theme of ambiguity pervades his first works, gradually losing ground in the last ones though never disappearing completely in the face of more positive themes such as those of the flesh, chiasm, or interlacing. Ambiguity, indeed, runs prominently through the whole of merleau-ponty's philosophical project and it silently shapes his analyses of perception, body, or language, as well as his readings of descartes, husserls, or even bergson. The necessity and position of ambiguity can only be apprehended in the ultimate attempt at thinking the theme of the flesh. Against the urge of knowing, which eludes our primeval relation to the world, by only opening to the subject the field of an unending rivalry with the object, we are invited to adknowledge that the primeval sensible, in its origins, is neither tomb, nor source, of the mind, but the place and motive for its opening and blooming out. And this, because from the beginnings "we are of it", and because our intimate being prepares itself in the thick of the primeval flesh, an unnamed reserve of being, in which nothing can be discerned, before, both in their self-opening and dehiscence, each being, dares at last exist. It is
Abstract FR:
Des phenomenologie de la perception, la pensee de merleau-ponty a ete consideree comme "philosophie de l'ambiguite" (alquie, 1947, et lui-meme, parfois, comme "philosophe ambigu". Redoutable meprise. Massivement present dans les premieres oeuvres, ole theme de l'ambiguite s'estompe dans les dernieres, sans pourtant jamais disparaitre devant les themes plus positifs de la chair, du chiasme, ou de l'entrelacs. L'ambiguite nervure, en effet, tout le projet philosophique de merleau-ponty, et, silencieuse, organise ses analyses de la perception, du corps, ou du langage, ainsi que ses lectures de descartes, de husserl, et meme de bergson, au risque parfois d'une position aventuree comme celle du cogito tacite. C'est dans la tentative ultime de penser le theme de la chair que se comprend tout a fait la necessite et la position de l'ambiguite. Contre l'impatience du connaitre qui escamote notre rapport originaire au monde, en n'ouvrant au sujet que le champ d'une interminable rivalite avec l'objet, nous sommes convies a reconnaitre que le sensible originaire n'est ni tombeau, ni source, de l'esprit, mais lieu et motif de son eclosion et de son epanouissement, et cela, parce que, des toujours, "nous en sommes", et que notre etre propre se prepare dans l'epais de la chair originaire, anonyme reserve d'etre, en laquelle rien ne se distingue avant que, en son depart, et sa dehiscence, chaque etant ne soit enfin commis a exister. C'est ce reces de l'etre que nous pointonsn, a rebours, comme ambiguite, comme cette transcendance sourde de l'originaire, obstinement deniee, en laquelle se melent, selon une exacte concurrence