The Birth of Sense

The Birth of Sense
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In The Birth of Sense, Don Beith proposes a new concept of generative passivity, the idea that our organic, psychological, and social activities take time to develop into sense. More than being a limit, passivity marks out the way in which organisms, persons, and interbodily systems take time in order to manifest a coherent sense. Beith situates his argument within contemporary debates about evolution, developmental biology, scientific causal explanations, psychology, postmodernism, social constructivism, and critical race theory. Drawing on empirical studies and phenomenological reflections, Beith argues that in nature, novel meaning emerges prior to any type of constituting activity or deterministic plan. The Birth of Sense is an original phenomenological investigation in the style of Maurice Merleau-Ponty, and it demonstrates that the French philosopher’s works cohere around the notion that life is radically expressive. While Merleau-Ponty’s early works are widely interpreted as arguing for the primacy of human consciousness, Beith argues that a pivotal redefinition of passivity is already under way here, and extends throughout Merleau-Ponty’s corpus. This work introduces new concepts in contemporary philosophy to interrogate how organic development involves spontaneous expression, how personhood emerges from this bodily growth, and how our interpersonal human life remains rooted in, and often thwarted by, domains of bodily expressivity.

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Don Beith. The Birth of Sense

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The Birth of Sense

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Though these concepts are not isomorphic in Husserl and Merleau-Ponty, particularly in Merleau-Ponty’s nuanced sense of “generative passivity,” I use the concepts of static, genetic, and generative phenomenology developed by Steinbock (1995) in his pioneering Home and Beyond to serve as three interpretative keys to work out three concepts of passivity in Merleau-Ponty’s thinking.11 The French philosopher does not privilege the position of human consciousness and of constituting activity, and indeed undermines the whole idea of constitution by proposing the concept of institution whereby life continually accumulates sense through a movement between sense and nonsense, a movement that difficultly calls into question our ideas of “past,” “nature,” and “origin.” Merleau-Ponty develops a generative conception of the past as a soil of possibility beyond the terms of conscious acts, and even beyond those of the living body’s activities, and thus inaugurates the radically new philosophy of generative passivity or institution.

The body in general is an ensemble of paths already traced, of powers already constituted; the body is the acquired dialectical soil upon which a higher “formation” is accomplished, and the soul is the meaning which is then established. The relations of the soul and the body can indeed be compared to those of concept and word, but on the condition of perceiving, beneath the separated products, the constituting operation which joins them and rediscovering, beneath the empirical languages—the external accompaniment or contingent clothing of thought—the living word which is its unique actualization, in which the meaning is formulated for the first time and thus establishes itself as meaning and becomes available for later operations. (SB, 210/227)

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