 This prereflective unity eventually splinters under our awareness of illness, illusion, and anatomy, which teach us to separate nature, body, and thought into distinct orders of events partes extra partes. This culminates in a naturalism that cannot account for the originary situation of perception that it displaces, yet on which it tacitly relies; perception requires an “internal” analysis, paving the way for transcendental idealism’s treatment of subject and object as “inseparable correlatives” (SC: 215/199). But transcendental idealism in the critical tradition subsequently goes too far: by taking consciousness as “milieu of the universe, presupposed by every affirmation of the world”, it obscures the original character of the perceptual relation and culminates in “the dialectic of the epistemological subject and the scientific object” (SC: 216/200, 217/201). Merleau-Ponty aims to integrate the truth of naturalism and transcendental thought by reinterpreting both through the concept of structure, which accounts for the unity of soul and body as well as their relative distinction. Against the conception of transcendental consciousness as a pure spectator correlated with the world, Merleau-Ponty insists that mind is an accomplishment of structural integration that remains essentially conditioned by the matter and life in which it is embodied; the truth of naturalism lies in the fact that such integration is essentially fragile and incomplete. Since “integration is never absolute and always fails”, the dualism of mind and body 