 The properties of things that we take to be “real” and “objective” also tacitly assume a reference to the body’s norms and its adoption of levels. An object’s “true” qualities depend on the body’s privileging of orientations that yield maximum clarity and richness. This is possible because the body serves as a template for the style or logic of the world, the concordant system of relations that links the qualities of an object, the configuration of the perceptual field, and background levels such as lighting or movement. In this symbiosis or call-and-response between the body and the world, things have sense as the correlates of my body, and reality therefore always involves a reference to perception. Yet, to be real, things cannot be reducible to correlates of the body or perception; they retain a depth and resistance that provides their existential index. While each thing has its individual style, the world is the ultimate horizon or background style against which any particular thing can appear. The perspectival limitations of perception, both spatially and temporally, are the obverse of this world’s depth and inexhaustibility. Through an examination of hallucination and illusions, Merleau-Ponty argues that skepticism about the existence of the world makes a category mistake. While we can doubt any particular perception, illusions can appear only against the background of the world and our primordial faith in it. While we never coincide with the world or grasp it with absolute certainty, we are also never entirely cut off from it; perception essentially aims toward truth, but any truth that it reveals is contingent and revisable.