Com després d'un petit ruixat.

For I am the one who brings into being for myself - and thus into being in the only sense that the word could have for me - this tradition that I choose to take up or this horizon whose distance from me would collapse were I not there to sustain it with my gaze (since this distance does not belong to the horizon as one of its properties). Scientific perspectives according to which I am a moment of the world are always naïve and hypocritical because they always imply, without mentioning it, that other perspective -the perspective of consciousness - by which a world first arranges itself around me and begins to exist for me. PHENOMENOLOGY OF PERCEPTION. Maurice Merleau-Ponty. Pues soy yo quien hace existir para mí -y por tanto en el único sentido que la palabra podría tener para mí- esa tradición que elijo retomar o ese horizonte cuya distancia respecto de mí se derrumbaría si yo no estuviera allí para sostenerlo con mi mirada (ya que esa distancia no pertenece al horizonte como una ...

PEP ASKS I do not understand the following phrase of Merleau-Ponty in his book Phenomenology of perception: "My existence does not com from my antecedents, nor from my physical and social surroundings; it moves out toward them and sustains them." What means by antecedents? The parents? CHAT GPT ANSWERS In the context of Merleau-Ponty's *Phenomenology of Perception*, the term "antecedents" generally refers to all factors that might be considered as the prior causes or conditions that lead to one's existence. This can include not only biological factors, like your parents and genetic inheritance, but also historical, cultural, social, and environmental conditions that precede and surround an individual's existence. However, Merleau-Ponty is arguing that one's existence is not simply a result of these antecedents (like a chain of causes and effects). Instead, he emphasizes that existence is dynamic and intentional—it is an active engagement with ...

Cita. SER Y TIEMPO. Martin Heidegger. El Dasein cotidiano está disperso en la multiplicidad de lo que "pasa" diariamente. Las eventualidades y circunstancias frente a las cuales el ocuparse está de (390) antemano "tácticamente" a la espera, conforman el "destino". El Dasein impropiamente existente sólo contabiliza su historia a partir de lo que es objeto de ocupación. Y puesto que entonces, llevado de un lado a otro por sus "quehaceres", el Dasein necesita, si quiere llegar a sí mismo, recogerse primeramente desde la dispersión y la inconexión de lo eventualmente "ocurrido", surge, por vez primera, desde el horizonte de comprensibilidad de la historicidad impropia, el problema de crear una "conexión" de la existencia [Dasein], entendida como una conexión de las vivencias que "también" están-ahí en el sujeto. La posibilidad del predominio de este horizonte problemático se funda en la falta de resolución, que constit...