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page106from Building Ideas
surprisingly, away from the history of
philosophy as such, to consider instead the role that action plays in our
perception of the outside world. Although in this early work he had looked at
spoken language in terms of its origins in the “language” of gesture – to claim
that gesture was still an important factor in communication – he went on in his
later essays to look at other means of expression, such as how an artist might
use his body to communicate ideas in physical form. In the essay “Eye and Mind”,
published in 1961, Merleau-Ponty described the body as an interface between the
perceiving mind and the physical world. His interest in the work of art came
from its expression of this interaction, such as where the brush strokes in a
painting reveal the movements of the artist’s hand. This “encounter” between
the artist’s body and the natural resistance of the medium being used provides
a powerful image of the everyday process of interaction between the body and
the world. As another French philosopher, Henri Bergson, wrote in 1896: “The
objects which surround my body reflect its possible action upon them.”11
Merleau-Ponty say this reflection or revelation of the body’s actions in the
tectonic qualities of the work of art – this suggested the idea of continuity
between the body and the outside world.
The
American philosopher John Dewey, in the book Art as Experience, also used a
similar formulation to explain his understanding of the work of art:
The
epidermis is only in the most superficial way an indication of where an
organism ends and its environment begins. There are things inside the body that
are foreign to it, and there are things outside of if that belong to it … 12
He
suggested that as the biology of human life requires the taking in of air and
foodstuffs, then one could also interpret the use of tools as a kind of “incorporation”
of objects into the body. This discussion brings him close to the early
Heidegger, in his analysis of the “ready-to-
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