Quotes About Phenomenology

We cannot say at what moment the decision is taken: it is always to be taken or already taken.

What makes the weight, the density, the flesh of each color, each sound, each tactile texture, of the present and the world is that he who grasps them feels himself emerge from them by a sort of coiling up or redoubling, fundamentally homogenous with them, that he is the sensible coming to itself and that in return the sensible is to his eyes lime the double or an expression of his flesh.

Each field is a dimension, and Being is dimensionality itself.

Nature is what has a meaning, without this meaning being posited by thought: it is the autoproduction of meaning.

The world is nothing but world-as-meaning

I do not think the world in the act of perception: it organizes itself in front of me.

The invisible is there without being an object, it is pure transcendence, without an ontic mask. And the 'visibles' themselves, in the last analysis, they too are only centered on a nucleus of absence.

Inasmuch as there is figure, there is also inarticulate background, inasmuch as we have being (figure), we don't have it, and inasmuch as we don't have it (background), inasmuch as we let it be without thinking about it, that's when we have it.

Expressing what exists is an endless task.

Our perception ends in objects, and the object, once constituted, appears as the reason for all the experiences of it that we had or that we could have.

Meaning is like spots of light surrounded by rugged clouds of night, glowing islands.

For me, philosophy consists in giving another name to what has long been crystallized under the name of God.

If it is true that I am conscious of my body through the world and if my body is the unperceived term at the center of the world toward which every object turns its face, then it is true for the same reason that my body is the pivot of of the world.

The unconscious is not a second consciousness, but a nonthematized lived experience.

The organism is an edifice of compensated instabilities (cf. walk, lose one's balance, catch oneself). Sich bewegen= to organize the instability oneself, and thereby dominate it (the Sich defined without 'consciousness').

Originary perception is a non-thetic, pre-objective, and preconscious experience.

There is a preparation for phenomenology in the natural attitude. It is the natural attitude which, by reiterating its own procedures, seesaws in phenpmenology. It is the natural attitude which goes beyond itself in phenomenology--and so it does not go beyond itself. Reciprocally, the transcendental attitude is still and in spite of everything 'natural.

Every sensation is already pregnant with a sense.

In the last analysis, phenomenology is neither a materialism nor a philosophy of mind. It's proper work is to unveil the pre-theoretical layer on which both of these idealizations find their relative justification and are gone beyond.

According to Hegel, one attains the absolute by way of a phenomenology (the appearance of mind; mind in the phenomenon). This is not because the phenomenal mind is on one level of a scale, after which one moves on to the absolute, but because the absolute would not be absolute if it did not appear as absolute. Phenomenology is the whole truth from a certain point of view.

Bodily functions take place in a psychic dimension. The digestive tube not only serves for digestion, but is also a manner of entering into relationship with the world.

We must define 'organism' as everything that has defined norms, an a priori that governs what happens.

I never rejoin the other's lived experience. It is in the world that we rejoin one another.

Perceived causality is evidently not that of the scientist (i.e. the relation of a function to certain variables), but rather a productive and quasi-magical causality.