Um infarte em progresso
Everything in man is a necessity. For example, it is no mere coincidence that the rational being is also the one who holds himself upright or has a thumb which can be brought opposite to the fingers; the same manner of existing is evident in both aspects. On the other hand, everything in man is contingency in the sense that this human manner of existence is not guaranteed to every human child through some essence acquired at birth, and in the sense that it mus be constantly reforged in him through the hazards encountered by the objective body. Man is a historical idea and not a natural species. In order words, there is in human existence no unconditioned possession, and yet no fortuitous attribute. Human existence will force us to revise our usual notion of necessity and contingency , because it is the transformation of contingency into necessity by the act of taking in hand. All that we are, we are on the basis ofa de facto situation which we appropriate to ourselves and which we ceaselessly transform by a sort of escape which is never a unconditioned freedom. There is no explanation of sexuality which reduces it to anything other than itself, for it is already something other than itself, and indeed , if we like, our whole being. Sexuality, it is said, is dramatic because we commit our whole personal life to it. But just why do we do this? Why is our body, for us, the mirror of our being, unless because it is a natural self, a current of given existence, with the result that we never know whether the forces which bear us on are its or ours – or with the result rather that they are never entirely either its or ours. There is no outstripping of sexuality any more than there is any sexuality enclosed within itself. No one is saved and no one is totally lost.
Merleau-Ponty, Phenomenology of Perception, 197-198.