Quotes About Perception

I do not perceive any more than I speak--Perception has me as has language--And as it is necessary that all the same I be there in order to speak, I must be there in order to perceive--But in what sense? As one--What is it that, from my side, comes to animate the perceived world and language?

The awareness of truth advances like a crab, turned towardits point of departure, toward that structure whose signification it expresses.

The sensible world is full of gaps, ellipses, allusions.

An expression and what it expresses strangely alternate and, through a sort of false recognition, make us feel that the word has inhabited the thing from all eternity...One of the effects of language is to efface itself to the extent that its expression comes across.

The unity of the object does not lie behind its qualities, but is reaffirmed by each one of them: each of its qualities is the whole. Cézanne said that you should be able to paint the smell of trees.

But therein lies the virtue of language: it is language which propels us toward the things it signifies. In the way it works, language hides itself from us. Its triumph is to efface itself and to take us beyond the words to the author's very thoughts, so that we imagine we are engaged with him in a wordless meeting of minds.

The phenomenon is not the object, nor is it the subject. It is not the object in that it concerns me: in presenting it, I understand myself. It is not the subject in that it still has to become for itself. The phenomenon is the hidden frame of 'subject' and 'object'—object returning to itself, subject outside of itself. -From Philosophy and Non-Philosophy Since Hegel

All observation is already an intervention. One cannot experiment or observe without changing something in the subject of inquiry.

What does it mean to think?: we rediscover a path that the thing has already traversed.

This colored surface holds itself together; it does not receive its unity from our representation or from a representation of its own.

Truth is not an adequation but anticipation, repetition, and slippage of meaning. Truth allows itself to be reached only through a sort of distance. The thing thought is not the thing perceived. Knowledge is not perception, speech is not one gesture among all the other gestures. For speech is the vehicle of our movement toward truth, as the body is the vehicle of our being in the world.

Thus the highest point of truth is still only perspective.

What dreams in us is our existential field.

God is not known apart from experience, but we take hold of him in the finite.

The unconscious: excess of the perceptual over the notional.

Alg?m görsel, dokunsal ve i?itsel verilerin toplam? de?ildir. Bütün varl???mla, bütünlüklü bir ?ekilde alg?alr?m: Ayn? anda tüm duygular?ma konu?an biricik bir yap?y?, biricik bir varl?k biçimini kavrar?m.

What's a level? It's a typical activity, it's the universal context of an action in the world. Perceptual consciousness often consists in noticing divergence in relation to a level, and this divergence is the sense which is thus configuration or structure. This sense is less possessed than it is practiced: perhaps it can't be defined, but every aberrant fact is lived as deviation in relation to it. Thus perception adjusts imperfect circles, goes toward good forms.

The perceiving mind is an incarnated mind.

Infantile prehistory does not remain inert in the adult. Rather, infantile prehistory is perpetually re-created by the adult's current attitudes.

L'Être est ce qui exige de nous création pour que nous en ayons l'expérience.

What is at issue is to recognize the operation in us which is us and which is not ours.

The real is a tightly woven fabric; it does not wait for our judgments in order to incorporate the ,ostensibly surprising of phenomena, nor to reject the ostensibly convincing of ournimaginings. Perception is not a science of the world, nor even an act or a deliberate taking of a stand; it is the background against which all acts stand out and is thus presuppose by them.

Power is of the order of the tacit.

These clarifications allow us to understand motricity unequivocally as original intentionality. Consciousness is originally not an 'I think that,' but rather an 'I can.