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Re: [xmca] adverbial qualified movement, action, being
- To: email@example.com, "eXtended Mind, Culture, Activity" <firstname.lastname@example.org>
- Subject: Re: [xmca] adverbial qualified movement, action, being
- From: Larry Purss <email@example.com>
- Date: Thu, 6 Oct 2011 07:59:47 -0700
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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 <firstname.lastname@example.org> 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.
> 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
>> 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: email@example.com [mailto:xmca-bounces@weber.**ucsd.edu<firstname.lastname@example.org>]
>> 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.
>> you ask if it is what we "make" of an experience that is determinative if
>> is "vital". I would suggest that the term how we "participate" rather
>> "make" is central to exploring "vital experience". Making is one
>> approach to engaging vital experience. This is a vital experience that
>> transforms the individual person's orientation within the world. This is
>> 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
>> as an ethical way of life.
>> >From this perspective "vital experience" can be personally "undergone"
>> through struggle and courageously exploring of personal inscapes the
>> can change direction and "make" something different of their lives
>> However, alternatively, the person could possibly be "met" [alterity] and
>> 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
>> aspect of transformation [as making] but rather points to "being met"
>> the "vital experience".
>> I've contrasted and made distinct two possible openings of development
>> [transformation or in*formation] One emphasing a journey through
>> the other through intersubjective "holding environments". In actuality
>> 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
>> 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
>> ethical stance towards alterity [including one's own alterity]. However
>> a particular form of participation it may have as much validity and
>> legitimacy as the moe courageous form of turning towards inscapes for
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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/
> Book: http://www.brill.nl/default.**aspx?partid=227&pid=34857<http://www.brill.nl/default.aspx?partid=227&pid=34857>
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