certain organs could be so formed as to permit us to view entire solar systems as if they were contracted and brought close together like a single cell: and to beings of an inverse order a single cell of the human body could be made to appear in its construction, movement, and harmony as if it were a solar system in itself. (Nietzsche 1911: 107)
Further on, he observes that an individual’s relationship to his or her body is like that of a spider to its web:
My eye, he writes, whether it be keen or weak, can only see a certain distance, and it is within this space that I live and move: this horizon is my immediate fate, greater or lesser, from which I cannot escape. Thus, a concentric circle is drawn round every being, which has a center and is peculiar to himself. In the same way our ear encloses us in a small space, and so likewise does our touch. We measure the world by these horizons within which our senses confine each of us within prison walls. We say that this is near and that is far distant, that this is large and that is small, that one thing is hard and another soft. (106)
Nietzsche describes the individual as enclosed within the limits of the body and dependent upon it for all knowledge.
Yet the body is also our point of entry into the world. In experiencing oneself, one experiences the world unfolding. Sensing involves both moving through the world as a subject and receiving the profusion of sensations from outside. Physical experience, however, is only one aspect of sensory perception. The first frontier is not so much the flesh but rather that which culture makes of our embodied experience. It is not the body but rather a symbolic universe that intervenes between the individual and the world. Biology adapts to that which culture has equipped it for. If the body and the senses are the mediators of our relation to the world, it is only by means of the symbolic meanings that infuse them.
The body’s limits, like those of the human universe, are defined by the symbolic systems that ground our existence. Like language, the body is a measure of the world, a net thrown over the multitude of stimulations that assail us throughout the day and of which only the most significant are retained, prevented from slipping through the cracks. Individuals, through their bodies, continually interpret and respond to their environments according to inclinations interiorized through education and habit. Sensation is immediately submerged in perception, and knowledge arises between the two, reminding us that human beings are not just biological organisms but meaning-making creatures too. Seeing, hearing, tasting, touching or smelling are ways of thinking the world, filtered through the prism of a sensory organ and rendered communicable. This is not a matter of alertness or attention. Even the least lucid among us never ceases to filter the profusion of incoming stimulations.
Confronted with reality, the individual is never just an eye, an ear, a hand, a mouth or a nose but, rather, immersed in an activity of looking, listening, touching, tasting or smelling. Continually engaged in the sensory world, one is imbricated in a world of senses for which the environment is the pretext. Perception is not the imprint of an object on a passive sensory organ but the fruit of reflection, an activity of knowing diluted in the evidence of experience. We do not perceive reality but rather a world of meanings.
To simplify things, individual existence calls for a certain negligence with respect to the profusion of sensory stimuli. The senses avoid chaos. Indeed, perception is selective, the result of sorting through the endless flow of sensations that envelops us. It passes over that which is familiar and unremarkable. Perception is not attentive but, rather, absorbed in the evidence of experience. And while we may not always have precise names for our perceptions, we are aware, nonetheless, that others might. Where one person is content to see a “bird” or a “tree,” the connoisseur identifies a chickadee and its mating season, or a poplar tree. Categories are relatively open-ended. They generally encompass the objects or events we notice without having to make an extra effort of understanding.
This symbolic latitude and access to a sort of naked reality are the products of a mental attitude brought about by focused contemplation or lingering attention.
I never wholly live in varieties of human space, but am always ultimately rooted in a natural and non-human space. As I walk across the Place de la Concorde, and think of myself as totally caught up in the city of Paris, I can rest my eyes on one stone of the Tuileries wall, the Square disappears and then there is nothing but this stone entirely without history: I can, furthermore, allow my gaze to be absorbed by this yellowish, gritty surface, and then there is no longer even a stone there, but merely the play of light upon an indefinite substance. (Merleau-Ponty 1962: 293)
When perceptions become unreal, however, the world disappears.
Only that which has meaning, however minimal or basic, enters into the field of consciousness and rouses our attention. Yet reality sometimes slips through the seams of this symbolic fabric—certain unnamable visual, audible and other experiences are impossible to define in spite of our efforts. People are not always attentive, but experience shows that human beings are clearly capable of seeking out and recalling sounds, odors, tactile impressions, or images encountered in passing that might have initially gone unnoticed. In this way, the world reveals itself in sudden, countless concretions. We inhabit the time and space of our lives through our bodies and are most often unaware of it, for better or worse (Le Breton 1990). But there is no reality beyond the perceptible, because our being in the world is embodied, and thought is never just a product of the mind. Perception is the origin of meaning, while sensation is the fleeting yet ever-present ambiance that goes unnoticed until transformed into perception, that is to say, meaning. Perception is therefore the point of entry into knowledge and speech, if only, at times, to express perplexity before a mysterious sound or indefinable taste.
The body has a conceptual dimension, just as thought is rooted in the body. This fact of everyday experience undermines all forms of dualism. The body is “a project directed toward the world,” wrote Merleau-Ponty, observing that movement is already knowledge, practical sense. Perception, intention and movement intermingle in ordinary actions though a kind of evidence that cannot be separated from the education and familiarity that ground and guide experience. “My body,” he says, “is the fabric into which all objects are woven, and it is, at least in relation to the perceived world, the general instrument of my ‘comprehension’” (Merleau-Ponty 1962: 235). The body is not a passive substance, subjected to the control of the will by its own mechanisms. It is first and foremost a way of knowing, a living theory applied to its environment. This sensory knowledge enlists the body in our intentional engagement with the world, orienting movements or actions without requiring lengthy prior reflection. Hundreds of scattered perceptions occur throughout the day without recourse to the in-depth mediation of the cogito. They unfold naturally as the evidence of our relation to the world. Under normal circumstances, the flow of experience is rarely interrupted or uncertain. We navigate the sensory twists and turns of our familiar environments with ease.
Sensory perceptions make sense, encompass a world of familiar references, insofar as they coincide with a unique individual’s way of organizing categories of thought based on what he or she has learned from peers, travel, acquaintances or interests, or from his or her particular skills as a cook, a painter, a perfume maker, a weaver, etc. Anything that eludes habitual decoding of sensory experience is met with indifference or a shrug. When taken by surprise, we confront the unfamiliar by seeking resemblances, by trying to identify unusual smells or sounds, for example, that have caught our attention.
To perceive is to take symbolic possession of the world, to decipher it in a way that situates us in a position of understanding. Meaning is not contained in things like a hidden treasure. It arises in the relation between the individual and the world and in the intricate debate with others, consenting or not, about the correct ways of categorizing and defining things. Sensing the world is another way of thinking the world, of transforming the tangible into the intelligible. The perceptible world is the social, cultural, and personal translation of a reality that would be otherwise inaccessible, if not for this detour through the sensory perception of a socially situated individual. It reveals itself to us as an endless possibility of meanings and flavors.
Language and Sensory Perception
Like language, the body is a constant purveyor of meanings. Confronted with the same reality, individuals whose bodily experience is steeped in different cultures and histories do not experience the same sensations or interpret the same sensory input: they are sensitive to information that they recognize and relate to their own systems of reference. Their sensory perceptions and world views are dependent on acquired symbol systems. Like language, the body projects a filter onto the environment, embodies a semiotic system. Perception is not reality but a way of sensing reality.
To decipher our surroundings, we possess a range of senses that vary in quality and intensity and register our perceptions. In order to share our experience with others, we rely on the mediation of language or on gestures or actions that have established connotations. There is a subtle dialectical interplay between language and perception. From one second to the next, the role of language is probably decisive. Words crystallize perception, invoke it. They are not labels attached to a myriad of ...