Abstract

This study attempts to identify embodied-consciousness as Merleau-Ponty's central standpoint. The various consequences for existence are examined. Finally, from within the landscape of Merleau-Ponty's philosophy and our experience we explore meanings for education. ;Chapter one identifies Merleau-Ponty's philosophy as stressing embodied-consciousness as a unitary and relational whole. It is contrasted to Sartre's philosophy of consciousness as stressing transcendent consciousness or nothingness. Merleau-Ponty's philosophy is described as An Existential Standpoint of consciousness both 'of' and 'in' a body and world, and A Phenomenological Manner of Interrogation. For his viewpoint, the chief concerns are perception and the intertwining . These do not emerge for Sartre. Next, the consequences of Merleau-Ponty's philosophy of embodied-consciousness for our existence are investigated. ;Chapter two examines intentional embodied being and embodied freedom. We make our selves and situations intentionally; however, we are always determined by being of nature and a situation. In contrast, we are not absolutely free as Sartre thinks. Chapter three describes Merleau-Ponty's starting point of embodied-consciousness as a compound whole. Its consequences as the advent of the 'I Can' or our perceptually powerful incarnated-cognito are examined. The important differences from Sartrean transcendent consciousness are discussed. We conclude by discussing Merleau-Ponty's philosophy of nature which highlights our distinct symbolic capacity. Finally, chapter four examines embodied being 'within' the world as the endless dialectic of immanence and transcendence. We investigate in this way how the embodied subject of perception interweaves its world of lived-time, lived-space, the significance of things, and the co-existence of other persons. ;Chapter five explores the implications of Merleau-Ponty's philosophy for education. Reflecting this philosophical study, the various meanings for education which arise are: Radical Educational Standpoint; Emancipatory and Moral Education; Lessons on Perceptual Embodied Being; and Education for the World of Intersubjectivity. These meanings are examined in relationship with the author's own educational experiences