Merleau-Ponty, from Phenomenology of Perception:

Now there is indeed one human act which at one stroke cuts through all possible doubts to stand in the full light of truth: this act is perception, in the wide sense of knowledge of existences. When I begin to perceive this table, I resolutely contract the thickness of duration which has elapsed while I have been looking at it; I emerge from my individual life by apprehending the object as an object for everybody. I therefore bring together in one operation concordant but discrete experiences which occupy several points of time and several temporalities. We do not blame intellectualism for making use of this decisive act which, within time, does the work of the Spinozist eternity, this ‘original doxa’; what we do complain of, is that it is here used tacitly. There is here a de facto power, as Descartes put it, a quite irresistibly self-evident truth, which, by invoking an absolute truth, brings together the separate phenomena of my present and my past, of my duration and that of others, which, however, must not be severed from its perceptual origins and detached from its ‘facticity’. Philosophy’s task is to reinstate it in the private field of experience from which it arises and elucidate its origin. If, however, this de facto power is used without being explicitly posited, we become incapable of seeing past the rending of separate experiences the phenomenon of perception, and the world born in perception; we dissolve the perceived world into a universe which is nothing but this very world cut off from its constitutive origins, and made manifest because they are forgotten.

I’m finding many parallels between Merleau-Ponty’s analysis of falsification of perception and misconceptions of conception that I’ve witnessed. For me, this is not a theoretical problem, but a practical one. To confuse conception with concept is to fail to understand the conditions by which conception can occur.