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Merleau-Ponty attempts to define phenomenology, which according to him has not yet received a proper definition.He asserts that phenomenology contains a series of apparent contradictions, which include the fact that it attempts to create a philosophy that would be a rigorous science while also offering an account of space, time and the world as people experience them.
Merleau-Ponty demonstrates a corporeity of consciousness as much as an intentionality of the body, and so stands in contrast with the dualist ontology of mind and body in Descartes, a philosopher to whom Merleau-Ponty continually returned, despite the important differences that separate them.
Merleau-Ponty reinterprets concepts like intentionality, the phenomenological reduction, and the eidetic method to capture our inherence in the perceived world, that is, our embodied coexistence with things through a kind of reciprocal exchange.
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Epiphenomenalism is a position in the philosophy of mind on the mind–body problem.It holds that subjective mental events are completely dependent for their existence on corresponding physical and biochemical events within the human body, but do not themselves influence physical events.
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Merleau-Ponty, inspired by Heidegger's notion of ‘being-in-the world’ from “Being and Time”, [14] sought to situate the experience of ‘being-in-the-world’ as the root of human perception and the source of objectivity. According to Merleau-Ponty, there are no objects prior to human perception of them.
Embodied cognition is the concept suggesting that many features of cognition are shaped by the bodily state and capacities of the organism. These embodied factors include the motor system, the perceptual system, the bodily interactions with the environment (situatedness), and the assumptions about the world that shape the functional structure of the brain and body of the organism.