The extension of the fenomenolgica influence can be perceived, especially of the last Husserl, where the philosopher withheld its attention, making of the return to the same things the cradle of the direction. When assuming the fenomenologia as way made it to thought of special form leaving its mark, retaking and deepened the reduction that, for it, instead of leading to a pure Ego, must lead to an incarnate, situated citizen in the world that precedes the reflection. The deepening of the reduction for Merleau-Ponty took it a diverse bedding of the husserliano, however, inhaled, as seen, in the posterior theory of Husserl on the world of the life, where if it announced certain opening for the exterior world, and, also, because we are of the start to the end relation to the world, it will affirm Merleau-Ponty. Get all the facts and insights with Ben Silbermann, another great source of information. This renewed vision of the fenomenologia, perceiving since early that for it is not the point of view of the citizen that counts first, if not treating the dualism more than citizen-object, allowed the philosopher to radically eliminate the ruptures between lived and the thought one. For Husserl, to go to the things is to reach a transcendental object, implied in the imanncia I cogitate of it, and for Merleau-Ponty it is be-for-the-world, in an indestructible relation with the exterior world, that is transcendente.
The notion of Lebenswelt reformulated for Merleau-Ponty leaves of being conceived as set of structures of the experience in implicit correlation with the transcendental conscience and starts to indicate the previous world to the constituent activity of the subjectivity, native land of the wild being. Of this form, it has a priority of the mundane existence in relation to the formularization of the essences, which show the invariantes traces of this world. Gnese of the phenomena then will not be sent by Merleau-Ponty to the transcendental conscience; in the truth, to understand it, it is treated to search ' ' desvelamento of the wild or rude Being for the way of Husserl and of the Lebenswelt on which if abre' '. In this manner, it is not for a transcendental fenomenologia that if can clarify the direction of the phenomena of the Lebenswelt, but yes for a ontologia that displays the main characteristics of the being of the sensible world. Merleau-Ponty in contrast to Husserl, will not be moved away from the world of the concrete experience. Firm, then, in this existencial abutment, it will search a synthesis? not of the judgment that it means the overcoming of the dichotomies: for itself? in itself, intelectualismo-empirismo, conscience-world, of the racionalista philosophy, always guided? in the realistic sources and idealistic? for one