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By Maurizio Ferraris

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The constitution of the object, that is to say formal ontology, is the basis for the hierarchy of the levels of the a priori; it is thus the basis for material and regional ontologies. But constitutive analysis does not only take real or ideal objects as its guide; it also examines the ‘purely subjective objects’ that are immanent lived experiences – in which transcendent objects, real and ideal ones, are constituted – as objects of internal time consciousness. Constitution thus extends as far as the auto-constitution of the ego, and constitutive syntheses define the field of all transcendental phenomenology.

Perhaps, but this claim cannot be made without having first, in the context of pure egology, having retraced the constitution of my flesh as one body among other bodies. This would force us to abandon solipsism at a stage of the journey that still requires it. (4) We will set aside this question and later return to it at length. But, for the moment, let’s assume that my flesh is also a body. Does not the unity of adumbrations, the unity of the thing, depend on the unity of my flesh even before it depends on a temporal 40 FLESH AND BODY synthesis?

The adumbration is not a sensible appearance referring to an intelligible in-itself that God, as a subject of absolutely perfect knowledge, would be able to perceive. Such a conception is absurd in that it neglects the essential difference between immanence and transcendence and bypasses the horizon structure. The adumbration gives the thing to me in its incarnate ipseity, and the unity of the thing is based phenomenologically on the agreement of the adumbrations. That is to say that it is based on a synthesis of identification whose fundamental form Flesh and Body in Perception 39 is internal time consciousness.

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Guida a Nietzsche by Maurizio Ferraris

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