如果人的存在是身體性存在,那么作為有限的、有邊界的物質身體如何超越物質邊界,認識理解他人、世界以及作為物質符號的語言,這是現象學家梅洛-龐蒂身體存在論必須要解決的問題。本文以身體與他人、世界、語言的關系這三個問題為中心,指出梅洛-龐蒂通過身體在存在活動中所表現出來的"可逆性",打破了身體與世界及身體本身的物質性邊界,把身體建構為身體與事物彼此生成的動態關系系統,身體也即身體性的存在處境。由于身體的可逆性及處境性,作為身體性存在的"我"與他人就有著相互理解并達到共生統一的基礎,人與世界也因身體之"肉"這同一性的溝通交流憑借而互生互成;語言則因其與身體處境的密切關聯而獲得意義,從而能以可見的符號表達不可見但可體驗理解的意義。總之,梅洛-龐蒂指出是身體使得人能夠理解外在事物并獲得存在的統一感,從而把身體建構為存在的根基。

French phenomenologist Maurice Merleau-Ponty notes that body is the foundation of being. Then if humans exist as body beings, how do we go beyond the limited and physical body to understand the others, the world and the language? Merleau-Ponty explains the body in a reversible way; it is considered as a dynamic relation system. By means of this, he creates a solid foundation between the "I" and others, between humans and the world. Because of body’s reversibility and always being-in-the–world, the "I," the others, the world, and the language as embodiment existence have the possibility to understand each other and gain the co-existence. In short, Merleau-Ponty emphasizes that it is the body which makes us understand things outside and the consistency of existence, so body is the foundation of existence and source of meaning.