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Merleau-Ponty’s Nonverbal Unconscious

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Unconsciousness Between Phenomenology and Psychoanalysis

Part of the book series: Contributions To Phenomenology ((CTPH,volume 88))

Abstract

Maurice Merleau-Ponty has long been recognized as one of the phenomenologists who took a direct interest in the psychoanalytic unconscious. His interest began early and coursed through his entire career. At each stage he developed his understanding of the unconscious further, always resistant to a literalist reading of the Freudian unconscious. With the Phenomenology of Perception he argued that the Freudian unconscious could be understood in terms of an expanded notion of consciousness in which the ambiguities and unattended aspects of pre-reflective life could cover the ground targeted by Freud ’s unconscious. Further development occurred in Merleau-Ponty’s courses at the Sorbonne, from 1949 to 1952, in which he carried out an intensive reading of the psychoanalytic literature. From his reading of Melanie Klein he took the notion of a primary symbolism in which the infant’s mental mechanisms and defences are at the same time mental and physical. Merleau-Ponty continued his study of psychoanalysis and the unconscious in his lectures at the Collège de France from 1952 to 1060, introducing the notion of oneiric consciousness, in which again, what we call the unconscious is present in the primary process, sleep-like dimension of ordinary conscious life. Finally, he brought all these together, and developed them further, in his final, posthumous The Visible and the Invisible. The unconscious remains non-verbal, silent, invisible – hiding in the crevices of ordinary thought, and providing its hidden framework (membrure).

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Notes

  1. 1.

    Preface to Hesnard’s L’Oeuvre de Freud.

  2. 2.

    Phenomenology of Perception.

  3. 3.

    “Speech of the sort I have been considering remains within the domain of verbal language; this speech produces words, sounds, and utterances. However another dimension of this phenomenal field in which language is proper to the body, in which the body is appropriate to language, is gesture. Gestures describe the action which breaks this silence. The spoken word is a gesture, and its meaning, a world” (PP, p. 184).

  4. 4.

    “The unconscious of phenomenology is the preconscious of psychoanalysis, that is to say, an unconscious that is descriptive and not yet topographic” (Ricoeur 1970, p. 392).

  5. 5.

    DeWaelhens (1966) and Lanteri-Laura (1966) both assume more of a middle position, emphasizing that the Freudian unconscious required not so much a second system as a profound limitation of the capacity of self-reflection. Lanteri-Laura wrote: “The unconscious, we can say, is the entire part of non-thetic consciousness that man is not able to recover through reflection alone and that he apprehends only through singular noematic qualities of objects. If man is essentially a movement of transcendence toward that which he is not, he apprehends himself in totality through the noematic qualities of objects and of others, without knowing it specifically. But he only regains himself only in part through reflection, and it is this hiatus that, in phenomenology, renders possible the very notion of an unconscious (1966, p. 399).

  6. 6.

    Signs.

  7. 7.

    The Prose of the World.

  8. 8.

    Merleau-Ponty à la Sorbonne: résumé de cours 1949–1952.

  9. 9.

    Themes from the Lectures at the Collège de France 1952–1960.

  10. 10.

    Eye and Mind.

  11. 11.

    The Visible and the Invisible.

  12. 12.

    Unlike in The Structure of Behavior, animal life doesn’t get much attention here.

  13. 13.

    The Primacy of Perception Merleau-Ponty (1973/1969).

  14. 14.

    In fact there are two sides to Freud. After reviewing Lacan’s and Freud’s linguistic unconscious, Antoine Vergote writes: “The unconscious is then never structured simply as a language. All of Freud’s theoretical effort aims to conceive at the same time the similarity and dissimilarity of, on the one hand, unconscious content and functioning, and on the other hand, language. Thus his opposing texts. The metaphors of translation or of a rebus speak to the similarity. The more theoretical texts insist on the cleavage. Thus for Freud language defines the structure of the preconscious, in contrast to the unconscious. The latter is said to be lacking in everything that characterized language: time, chain of causality, intention to communicate (Vergote 1982).

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Phillips, J. (2017). Merleau-Ponty’s Nonverbal Unconscious. In: Legrand, D., Trigg, D. (eds) Unconsciousness Between Phenomenology and Psychoanalysis. Contributions To Phenomenology, vol 88. Springer, Cham. https://doi.org/10.1007/978-3-319-55518-8_5

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