Body-subject·Language·Speaking Subject

Collapsing the Subject of consciousness, establishing the Body-subject, and then shaping the Body-subject as Speaking subject, are the main objectives of Merleau-Ponty's Philosophy. The academe have had many discussions about the development process of his subject view and the idea of existence, and have many fruits, but there is short of the study of the function and significance of the Language in the process of Merleau-Ponty's main concept conversion. This article attempts to study in this area.This paper argues that the Language is an important part through the development process of Merleau-Ponty's main concept, using which as a starting point, and using the"collapsing the Subject of consciousness, establishing the Body-subject"as the theoretical background of topics discussed, investigates the unique"Linguistic Phenomenology"theory constructed by Merleau-Ponty through the description of Language.Early Merleau-Ponty eliminate the sense of the transcendent nature of the principal by highlighting the"Body", let the empty, floating consciousness of the principal come to this world,"Body"was given the status of the subject and become"Body-subject"Being-In-The-World, and build its own"Body Phenomenology". Merleau-Ponty's"Body-subject"is not"Cogito"from Descartes, neither transcendental from Husell , not to mention Cartesian Binary mind and body, but the mind and body unified as a whole, and directly involved in the generation of meaning.Later, Merleau-Ponty found that although"Body-subject"not in the internal sense, but always has some kind of relevance to the internal sense, not escaping from internality. Thus, through the"Body"sublimated to"Flesh", make"Body-subject"completely free from dependence on the sense, establishing a realistic foundation of"Body-subject". Since then, Merleau-Ponty's Philosophy is not generally focus on subject, but on the outside world, transferred form Phenomenology to existentialism.During the period of Shifting from phenomenological to existence theory, Merleau-Ponty encountered Language problems, more specifically, speech problems. The Language shows real and live existence relationship between they and their selves, between they and the others, between they and the real world, then the existence of Language status has been established. Merleau-Ponty first through phenomenological reduction, established the existence of Language status, and then through Critical Interpretation of Language ideology towards the concept of the late Husserl and Saussure, combined with his"Body Phenomenology", then he presented a unique Language (parole) of Theory of intersubjectivity, ie."Linguistic Phenomenology"theory. Speech in Merleau-Ponty's "Linguistic Phenomenology" is in central position, and is universally recognized. Words"changed us into others, and changed others into us,""words canceled the boundaries between oneself and non-self". This Language is called"Body"in Merleau-Ponty's"Linguistic Phenomenology"from this point of view, speech and also the body is no doubt the"Speaking subject", and intersubjectivity of"Speaking subject"is achieved through the speech.During the conversion process from"Body-subject"to"Speaking subject", Merleau-Ponty's"Linguistic Phenomenology"theory is a very important link.This article is divided into four parts.The first part of the main test described how Merleau-Ponty disintegrates consciousness of the subject, establish the Body-the subject, by highlighting the "good" status. This part is important theoretical background for the theme which this article discussed.Merleau-Ponty trade the "Body", which Descartes and Husserl take as sense of the object and intention of the object (noema), as a theoretical basis for reforming the subject. He believes that awareness should not be conceived of as a form of constructive awareness, neither a pure self-existence, but it should be conceived as a physical sense, and the act from subject, not only presence and existence in the world, but also he advocates that heart should be decreased into the body, and the Body should also enter into the mind which directly link subject problems and physical problems together. Merleau-Ponty stressed the physical and mental health is not a binary Cartesian Body, nor is it the intention of Husserl objects (noema), but the mind and Body unified as a whole. The Body in no longer"I think"from Descartes, not Husserl's"transcendental ego", it is"Phenomenon Body","anonymous Body", the Body has the intentionality, it is directly involved in the generation of meaning. Descartes and Husserl's"I"was transformed by Merleau-Ponty into not only having the existence of life but also thinking,"I think therefore I am"(Cogito, ergo sum) structure has become a"I am therefore I think". Which has changed the nature of the subject, the body was given the status of the subject and has become a living presence of"Body-subject". Conversion from"sense of the main"to"Body-the main"realized.With the continuation of Philosophy, Merleau-Ponty found that there are still some absolute traces for"Body-subject", there is possibilities for errors like Descartes's"Cogito", Husserl's Priori error.. In other words,"Body-subject"Although not in the internal sense, still always related to the internal sense. So, till the late period, Merleau-Ponty realize the sublimation from"Body"to"Flesh", so that"Body-subject"completely escaped from the transcendental, consciousness and reason. He said the flesh was"the source of all light of the world", the world is not"me", but the outside world of"me". The world is no longer Descartes and Husserl'style, which make my thought and the others'consistent with the"inter-subjective world", this world exists beyond my thoughts, and also exist beyond other's. Since then, the focus of Merleau-Ponty's Philosophy shifted from the main subject to the outside world. The location of the main Subject and the external world upside down, so that Merleau-Ponty shifted from Phenomenology to Ontology. However, Existence does not mean Merleau-Ponty deny"Body-subject". On the contrary, this is emphasis & deepening &sublimation for it."Body-subject"is still effective when traded as the transformation of subject and the transcendental self-consciousness. This is the main content of the second paragraph.The third part described the status of the Language in Merleau-Ponty's Philosophy. Language is one of the main reasons Merleau-Ponty shift from Phenomenology to Ontology, and also his starting point of"Llinguistic Phenomenology"theory. If Merleau-Ponty disintegrate conscious subject and transcendental subject through physical and mental unity of"Body-subject", let the subject enter into existence area, then the Language problems show the real existence relationship between human and themselves, they and the others, they and the world live truth for existence. Merleau-Ponty first gave the existence of Language status through phenomenological reduction, and use the existence of"meat"to eliminate the contradiction between human and themselves, they and the others, Body and Language. In his opinions,"Flesh"is a macro cosmos, in which all the alive beings\ incidence and part of it, and the cosmos is within the logic of life. Within the"Flesh", the Body and the Language intertwined then achieve identity.The fourth part mainly review how Merleau-Ponty's"Linguistic Phenomenology", formed, and the process which"Body-subject"transformed into"Speaking subject"through"Linguistic Phenomenology".Physical and Language are major themes of Merleau-Ponty Philosophy, the two are closely related. He believed that the body is a natural expression; the Body transformed movement into the nature sounds; show a word's pronunciation in voice phenomena, and show the intention of a movement in the actual projection of movement of projection. Therefore, the physical behavior (body posture) is itself the expression (speech), communication or understanding of physical act is achieved through my intentions and actions, my actions and behavior of others in the show with intention to achieve the mutual relations. In other words, physical behavior of the implementation process is also the process of the expression, generation of meaning, or speech is based on the exchange between bodies, ie. Based on Interbody- subjectivity. Conditional expression is language, so the Body-subject can become the signifier, as a"Speaking subject"."Speaking subject"and subject of sense are different; it does not exist outside the Language world, but exists within the world of Language. We do not face the awareness subject, but through the dominant role of Language to be the composition of the world—A world of symbols, which is constituted by the Language the Language of self-discipline world. In this world, the subject is not a priori existence, but exists as symbols, so the subject is the subject of cultural, socialIn the symbolic world, communication make the co-existence between I and others, also the speaker and who would be affected by the speaker , which will not lead to opposing or restore between the two, but the formation of the"identity", self and others is the"same"in different forms. In the communication process, this"identity"is the Language, the Language created a self, others, the speaker and the person affected by words, Language and speech are closely related subjects. In Merleau-Ponty's view, Language is the Language. As the"self-other"dual relationships, speech in Merleau-Ponty become universal. As the Language involves us in a roundabout way and Mastery us to attract us, pulling us and put us into the other, put the other into us .because speech canceled the line between I and not I, changed from the subjective"I"thinking into the main room of the"we"thinking by my Speech cycle thinking mode. This is a unique theory of intersubjectivity presented by Merleau-Ponty's, also his"Linguistic phenomenology"theory. Speech can be my words, it can be another person's speech, that speech is called"Body"in Merleau-Ponty's"Linguistic Phenomenology"Language─words are the Body.Physical or verbal can be self, others and can be the world. Self and others are carrying the meaning of words, things, context, culture is also possible significance of the same Language. We opened all the words to make things become possible. That is, because we have the Body, rather than consciousness, because we can speech, but can not thinking, so that we were able to live in the world. From this point of view of speech is also the subject, speech for granted that"Speaking subject"who speaks through the Language of the main Body of practice (speech) implementation. In the cultural world, words are not fixed, it is in a Language in the world, living in other people's changing society, so the"Speaking subject"of subjectivity (subjectivity) is also a multi-form, constantly changing."Speaking subject"is not the use and manipulation of the dominant Language, it changes the meaning of activity system constantly connecting with other symbols, and through relationships with others, continue to generate—disappeared and become the same-then split. This subject is accepted as subject of symbol, culture and history, is the happily living subject in the cultural world.Merleau-Ponty's understanding on Language (or speech) is from the phenomenological point of view. Phenomenology pays attention to visual attention, experience, life. From subject of consciousness to the Body-subject, and then to the Speaking subject, the Speaking subject constructed by Merleau-Ponty finally is the Speaking subject in the dimensions of"Linguistic Phenomenology". It is not only the"meat", but also Linguistic, cultural, experienced existence of living. In Merleau-Ponty's"Linguistic Phenomenology", Body and Language (or speech) is integrated. This marriage of Linguistics and Phenomenology also determines that Merleau-Ponty's digestion of traditional main concept is more characteristic than other Philosophers and Linguists.Above all, the author believes that only by understanding the Merleau-Ponty's"Linguistic Phenomenology"in real terms, can we truly understand the essence of the main concept conversion, but in turn, only in the context of the main concept conversion can we find the real position for its"Linguistic Phenomenology". Both are complementary.