The analysis of the body's sexual phenomenon which is studied in the Phenomenology of Perception by Merleau-Ponty is summarized that the body exists as a intentional being(intentional arc) just like 'being-in-the-world' basically and the aspect of existence is sexual completely. The body of human exists in the sexual form just as 'the manner of mood which is always present there'. However, this theme of the study should not be misunderstood as the reduction of unconsciousness or sex in the Freudian analysis, because the analysis of Merleau-Ponty for the sexual phenomenon is more fundamental than the Freudians' in the horizon of life. In Merleau-Ponty, the Libido is a kind of general power which perceive, understand, and act in the context of human existence. The point of meeting between the sexual existence of body and the ethical problems is the space where the body and the world make an interactional relationship. And the relationship for the problem solving is concreted as the inquiries of the co-existence and the expression of body. The intentionality of body as 'being-in-the-world' has the world and the life in the manner of rejection or embracement for the other sexual beings who resides together in the world. And the action of expulsion or identification for the sexual others gives rise to the ethical evaluation sensitively. On the other hand, expressing the sexual existence, the body breaks out the sexual ethics and values in the relationship with the others. That's the ethical issue of the sexual existence in the body. Therefore, the phenomenological device which can establish the sexual ethics for the relationship is the 'habit' absolutely. Because, the habit can construct the phenomenological mechanism of the body in order to participate the problems of the sexual behaviors in body most directly, practically, and effectively. It is encouraging that the 'habit' and the 'learning' are defined as a philosophical synonym in Merleau-Ponty. The ethical practice of body satisfies the normative standard of the education and learning. The habit as an incarnation of genetic 'here and now' which exposes the comprehensive identification of the body can overcome the limitation of the intellectual ethics education, provide the point of view for the correction of the intellectual approach, and prepare the performative framework in order that the body can reorganize itself as a sound and healthy space of sexuality.

The analysis of the body's sexual phenomenon which is studied in the Phenomenology of Perception by Merleau-Ponty is summarized that the body exists as a intentional being(intentional arc) just like 'being-in-the-world' basically and the aspect of existence is sexual completely. The body of human exists in the sexual form just as 'the manner of mood which is always present there'. However, this theme of the study should not be misunderstood as the reduction of unconsciousness or sex in the Freudian analysis, because the analysis of Merleau-Ponty for the sexual phenomenon is more fundamental than the Freudians' in the horizon of life. In Merleau-Ponty, the Libido is a kind of general power which perceive, understand, and act in the context of human existence. The point of meeting between the sexual existence of body and the ethical problems is the space where the body and the world make an interactional relationship. And the relationship for the problem solving is concreted as the inquiries of the co-existence and the expression of body. The intentionality of body as 'being-in-the-world' has the world and the life in the manner of rejection or embracement for the other sexual beings who resides together in the world. And the action of expulsion or identification for the sexual others gives rise to the ethical evaluation sensitively. On the other hand, expressing the sexual existence, the body breaks out the sexual ethics and values in the relationship with the others. That's the ethical issue of the sexual existence in the body. Therefore, the phenomenological device which can establish the sexual ethics for the relationship is the 'habit' absolutely. Because, the habit can construct the phenomenological mechanism of the body in order to participate the problems of the sexual behaviors in body most directly, practically, and effectively. It is encouraging that the 'habit' and the 'learning' are defined as a philosophical synonym in Merleau-Ponty. The ethical practice of body satisfies the normative standard of the education and learning. The habit as an incarnation of genetic 'here and now' which exposes the comprehensive identification of the body can overcome the limitation of the intellectual ethics education, provide the point of view for the correction of the intellectual approach, and prepare the performative framework in order that the body can reorganize itself as a sound and healthy space of sexuality.

Sexuality Ethics, Merleau-Ponty, Freud, Habit, Body, Postmodernism, Postphenomenology