By David Levin
Eugene Gendlin's contribution to the speculation of language is the focal point of this selection of essays edited via David Michael Levin. This compilation of severe studies--each by means of a remark from Gendlin himself--investigates how options develop out of expertise, and explores relatives among Gendlin's philosophy of language and adventure and the philosophies of Wittgenstein, Dilthey, and Heidegger.
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Extra resources for Language Beyond Postmodernism: Saying and Thinking in Gendlin Philosophy (Studies in Phenomenology and Existential Philosophy)
Words can say something from the more-than-discursive intricacy, and thereby they can also say how they can. Both have been badly lacking. " But we can carry forward what Levinas said, if we enter the intricacy of life with people. " They were critical of the scientific construction of reality from outside. I have already mentioned how Wittgenstein speaks from living and acting in situations. Let me say a little more. Wittgenstein is often read as if Fie denied the existence of our obvious so-called "inner" experiences, for example, pains, images, and felt meanings, as if philosophy should not concern itself with those.
In some respects people are forming their social patterns, rather than only being formai by them. It is a mistake to assume that social change must alxvays move 35 H O W P H I L O S O P H Y C A N N O T A P P E A L T O E X P E R I E N C E from the social level to the individuals. But individual development does not usually change the social structure. We need a whole new branch of social science to study the more rare conditions under which social change moves from the articulation of experience to structural change.
The implicit governing is restored. The arm rejoins all the other factors that are mutually implicit in how they shape and imply the next move. Now your score is even better than before. That also happens in the history of civilization. Language elaborates (it does not create) human living. First we separate and elaborate something; then it is restored to a higher level of implicit governing. We do this also in philosophy. Our thinking never replaces, but must always return, to be restored to the implicit governing.