Re: [xmca] adverbial qualified movement, action, being

[Larry Purss <lpscholar2@gmail.com>]

If essence is "TOWARDS which a thing is moving" then what is "conclusion"
[that arrived at?]

My question is in relation to the notion that the movement towards is
"multiple" and "excess" but the conclusion is in*forming. Therefore essence
is multiple "potential" or "possibility".



On Thu, Oct 6, 2011 at 6:42 AM, Andy Blunden <ablunden@mira.net> wrote:

> I don't know if this helps, Tony, but the German word for essence is
> /wesen/, which is the past tense of being (i.e., was).
> Which makes me think of Aristotle who took essence to be that towards which
> a thing is moving, i.e, the future tense.
>
> Andy
>
>
> Tony Whitson wrote:
>
>> Someone sent me an off-list response to my Freire post, offering that "I
>> think that "ser " used by Paulo Freire refers to the essence of each
>> individual. " In my response, I say that I agree with ser as the essnece,
>> but I'm thinking Freire is trying to say our essence is our doing, not
>> something that we are [as with the verbal copula]. This is consistent with
>> Sartre, of course, but I think Freire is trying to express this in a more
>> radical sense, by using "ser" (at least sometimes) in a way that it should
>> not be translated as the noun "L'etre."
>>
>>
>> I think "ser" is not always "O ser" (= L 'etre) in Freire, as when he
>> writes
>> in the footnote "Em torno do que e de como estão sendo." (p. 1, chapter 1,
>> Pedagogia do Oprimido)
>>
>> The English, in Pedagogy of the Oppressed, is:  < preoccupation with what
>> and how they are "being." >
>>
>>
>> -----Original Message-----
>> From: xmca-bounces@weber.ucsd.edu [mailto:xmca-bounces@weber.**ucsd.edu<xmca-bounces@weber.ucsd.edu>]
>> On
>> Behalf Of Larry Purss
>> Sent: Thursday, October 06, 2011 8:56 AM
>> To: eXtended Mind, Culture, Activity
>> Subject: [xmca] adverbial qualified movement, action, being
>>
>>
>> The discussion of vivencia has me pondering
>>
>>
>> The turn to discussing "vital experience" or being as qualified being [not
>> qualia] seems to be an opening with potential and possibility.
>>
>>
>> Andy,
>>
>> you ask if it is what we "make" of an experience that is determinative if
>> it
>> is "vital".  I would suggest that the term how we "participate" rather
>> than
>> "make" is central to exploring "vital experience".  Making is one
>> particular
>> approach to engaging vital experience.  This is a vital experience that
>> transforms the individual person's orientation within the world.  This is
>> an
>> agentive response that has the quality of being a "personal" decision.  I
>> would like to suggest this is one particular way to intergrate "vital
>> experience in our proceeding along pathways. I would even suggest this may
>> be the particular way forward that is biased as an approach within
>> modernity
>> as an ethical way of life.
>>
>> >From this perspective "vital experience" can be personally "undergone"
>>
>>
>>> and
>>>
>>>
>>
>> through struggle and courageously exploring of personal inscapes the
>> person
>> can change direction and "make" something different of their lives
>> [develop]
>>
>>
>> However, alternatively, the person could possibly be "met" [alterity] and
>> in
>> this "I-YOU" meeting "vital experience" is transformed and new pathways
>> open.  I wonder if this alternative way of engaging "vital experience" is
>> through "witnessing" [as I explored recently] This is another way of
>> engaging "vital experience" that does not emphasize the personal
>> courageous
>> aspect of transformation [as making] but rather points to "being met"
>> within
>> the "vital experience".
>>
>>
>> I've contrasted and made distinct two possible openings of development
>> [transformation or in*formation]  One emphasing a journey through
>> inscapes,
>> the other through intersubjective "holding environments". In actuality
>> there
>> may be multiple flow-forms and interweavings of these multiple strands of
>> "vital experience"  What I'm pointing to is our socio-cultural biases in
>> modernity  to validate the "inscapes" as legitimate [good] pathways of
>> transformation while invalidating the inter-subjective witnessing pathways
>> to transformation.  [as dependency and defended against] In other words we
>> don't really "trust" the other will actually respond to the calling of
>> "vial
>> experience".
>>
>> Andy, I grant that after being "met" [which I believe may be developmental
>> in its own movement] there follow other phases or levels of transformation
>> that bring us back to "spaces of reason" "propositional language games"
>>
>> "agentive stances of *making* ones way in the world", etc.
>>
>> This becomes a cultural-historical narrative of projects and objects and
>> activity.  I also grant "meeting" as I'm discussing it is "normative" and
>> an
>> ethical stance towards alterity [including one's own alterity].  However
>> as
>> a particular form of participation it may have as much validity and
>> legitimacy as the moe courageous form of turning towards inscapes for
>> transormation.
>>
>>
>> Larry
>>
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>
> --
> ------------------------------**------------------------------**
> ------------
> *Andy Blunden*
> Joint Editor MCA: http://www.tandfonline.com/**toc/hmca20/18/1<http://www.tandfonline.com/toc/hmca20/18/1>
> Home Page: http://home.mira.net/~andy/
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