The experience of our own body, on the other hand, reveals to us an ambiguous mode of existing. If I try to think of it as a cluster of third person processes – ‘sight’, ‘motility’, ‘sexuality’ – I observe that these ‘functions’ cannot be interrelated, and related to the external world, by causal connections, they are all obscurely drawn together and mutually implied in a unique drama. Therefore the body is not an object. For the same reason, my awareness of it is not a thought, that is to say, I cannot take it to pieces and reform it to make a clear idea. Its unity is always implicit and vague. It is always something other than what it is, always sexuality and at the same time freedom, rooted in nature at the very moment when it is transformed by cultural influences, never hermetically sealed and never left behind. Whether it is a question of another’s body or my own, I have no means of knowing the human body other than that of living it, which means taking up on on my own account the drama which is being played out in it, and losing myself in it. (198)
Every external perception is immediately synonymous with a certain perception of my body, just as every perception of my body is made explicit in the language of external perception. If, then, as we have seen to be the case, the body is not a transparent object, and is not presented to us in virtue of the law of its constitution, as the circle is to the geometer, if it is an expressive unity which we can learn to know only by actively taking it up, this structure will be passed on to the sensible world. The theory of the body schema is, implicitly, a theory of perception. We have relearned to feel our body; we have found underneath the objective and detached knowledge of the body that other knowledge which we have of it in virtue of its always being with us and of the fact that we are our body. In the same way we shall need to reawaken our experience of the world as it appears to us in so far as we are in the world through our body, and in so far as we perceive the world with our body. But by thus remaking contact with the body and with the world, we shall also rediscover ourself, since, perceiving as we do with our body, the body is a natural self and, as it were, the subject of perception. (206)
Merleau-Ponty, Maurice. Phenomenology of Perception. Trans. Colin Smith. Routledge 1981.