Re: [xmca] We are all "On the way"

[Christine Schweighart <schweighartc@gmail.com>]

Hello Larry and Robert,
 I enjoyed that you shared reading that footnote too Larry, I could
identify with spending time in the purity of mountainscape. You took a
little clip where I'd mentioned actuality and co-presence,  and you
mentioned 'matters' which seems to be awareness of taking actuality in
relation to reality. I was mentioning actuality and co-presence,
though not demarcated off by a technological medium or not. Coming
into actuality is maybe more a liminal move, noticing coming from
unconsciousness - by finding responses maybe - and  feeling vitality.
I was thinking of  Uchiyama's writing to convey this:

"Let us -take an example. In order to continue to play music, we have to listen
to the music as a whole, which includes sounds we created in the past, sounds
we are creating, and sounds we expect to create in the future. We hear the
music as a whole. But where do we hear that music? It is not in the real space,
the sounds we created there in the past have disappeared. Thus, the place
where the music sounds as a whole is the abstract place beyond time and
space. It resides, as it were, between us and real space. According to Kimura
(1998), this "between-ness" is called "actuality' and other players share this
"actuality' at the same time. In other words, we hear the music as an
autoaffection
of appearing to us without any medium. We do not hear the music
through our ears in reality, but hear the music in actuality through
Aristotelian "common sense" (meaning the common sense between the five
senses) This is the only way we can comprehend the "actuality'.
Let us now turn more directly to the issue of information systems in the
context of "actuality" "

Reinterpreting Soft Systems Methodology(SSM):
Introducing Actuality into the Field of
Management and Information Systems Studies
Kenichi Uchiyama
Submitted in fulfilment of the requirements for the award
of the degree of Doctor of Philosophy
London School of Economics and Political Science
1999

But where he has 'real space' he seems to be giving a name to a
'relationship quality' in the way Ilyenkov critiques others who go on
to talk about 'abstract' and 'concrete' through dividing 'real things
in the world' and 'qualities about those things which can't be found
as things'. This seems so as following his abstract he uses this
'empiricist'(??) thinking, so it seems to me he's talking about
'appearing' from a liminal transition from sub-consciousness and
feeling in 'actuality'.  'Actuality:reality is  a different moment
again. In playng music it's not the technology of the instruments that
is the boundary.

Anyway - I have to leave it at that - and wonder what 'critical
realism' might offer - as it has mystified me what kind of logic it is
to think that 'there are underlying patterns organising humanity, it's
just very difficult to find them' - and whether/how in that
individuation figures..
I'll step out now for a while - thanks both.
 Christine.

On Wed, Dec 5, 2012 at 6:14 AM, Larry Purss <lpscholar2@gmail.com> wrote:
> Hi Christine.
>
> I want to pick up on your theme of geneology and the love of
> intergenerational scholarship. You wrote:
>
>  yet intertwining with 'reality'  brings in historical development of
> 'human culture' beyond actuality as co-presence - and in this there is a
> labour of love in intergenerationality of scholarship - (as Robert 's post
> and the
> article he shares shows).
>
> If we are all *on the way* then James Good's article on Dewey's
> intergenerational debt to Hegel is a labour of love.
> On page 304 of that article Good writes that in Dewey's 1897 lecture he
> explored the concept of *absolute spirit*. and interpreted Hegel meant that
> "absolute spirit is nothing more than the human race in its historical
> development. Rather than a pre-existing ground of being or guarantor of
> logical categories, absolute spirit IS an INTERPRETATION of human history.
> Absolute spirit is simply a THEORETICAL formulation of the idea of
> subjectivity, of individuality, of freedom, which has played so large a
> part in the modern consciousness."
>
> Christine, a fascinating footnote [#11] on page 295 I also found
> fascinating in discussing the founding of the Glenmore Summer School of the
> Cultural Sciences in the Adironack Mountains of upstate New York at which
> Harris, Dewey, Josiah Royce, and George Santayana all lectured for several
> summers. Harris built a summer cottage for his family at Glenmore, Dewey
> built a summer cottage on land he bought across the road from Glenmore.
>
> Christine, as I read this I was reflecting on what actually *mattered* to
> these friends who created a *commons* [the Glenmore Summer School]as a way
> of supporting each other *on the way*.
> Then I reflected on Aristotle's notion of *common sense* as the sense that
> develops among the five faculties of sense that create a *common*
> perception.
>
> Robert was returning us exploring paradox and contradiction within our
> *interpretations*  and *absolute spirit* as interpreted by Dewey is nothing
> more than the human race *on the way* in its historical development.  As
> late as 1904 Dewey argued Hegel assumed that modern consciousness, with its
> focus on subjectivity, individuality, and freedom, is grounded in an
> *ethical world* as REAL as the physical FROM which the individual must take
> his cue.  In Dewey's pragmatism, he later acknowledged a continuing debt to
> Hegel's interpretation of an ethical world. [see page 304 of Good's article]
>
> Larry
>
>
>
> On Mon, Dec 3, 2012 at 9:44 AM, Christine Schweighart <
> schweighartc@gmail.com> wrote:
>
>> yet intertwining with
>> 'reality' brings in historical development of 'human culture' beyond
>> actuality as co-presence - and in this there is a labour of love in
>> intergenerationality of scholarship - (as Robert 's post and the
>> article he shares shows).
>>
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