By Ronald Bruzina, Bruce Wilshire (auth.), Ronald Bruzina, Bruce Wilshire (eds.)
One of the best and oldest of pictures for expressing dwelling swap is that of the circulate of waters. Rivers relatively, of their relentless movement, within the consistent looking out course in their shuttle, within the confluence of tributaries and the department into channels wherein identification is constituted and dispersed and once again reestablished, have stood as metaphors for pursuits in various realms-politics, faith, literature, idea. between philosophic hobbies, phenomenology and existential ism are discernible as one such circulation of principles analogous in configuration to the move of a river in its channel or community of channels. The path taken through the circulate of phenomenology and existential philosophy in North the USA is well obvious from the contents of the six volumes of accrued papers from the once a year conferences of the Society for Phenomenology and Existential Philo sophy that experience preceded the current choice. What quickly turns into transparent more often than not, and is obvious in addition within the current quantity, is that phenomenological and existential philosophies are faraway from being homogeneous, are faraway from displaying an id as to the assets from which they derive their strength, or the subjects that they bring ahead towards explanation. And but there's a con fluence, a convergence of orientation, sympathy, and conceptuality, creation four in order that problematics harmonize and supplement and jointly enrich.
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Extra info for Crosscurrents in Phenomenology, 1st Edition
In the conflict the unity of world and earth is won .... In the creation of a work, the conflict must be set back, as rift, into the earth, and the earth itself must be set forth and used as the self-closing factor. As little as a work can be without being created, so little can the created itself become an entity Edgar Henry 22. 88. 23. Lohner in Philosophy in the Twentieth Century, ed. by William Barrett and Aiken, New York, 1962, Vol. III, pp. 270-302. M. 90. 42 Bernard Dauenhauer without preservers ....
Preservation of the work means: standing within the openness of what is that happens in the work. This in-standing of preservation, however, is a knowing. Yet knowing does not consist in mere acquaintance with and representation of something. He who truly knows what is, knows what he wills in the midst of what is .... Volition is the sober resolution of existing self-transcendence which expresses itself to the openness of what is as posited in the work .... Preservation of the work does not narrowly enclose people within their experiences, but transports them into a condition of belonging to the truth happening in the work and so provides the ground for being for and with one another as Da-sein's (there-being's) historical standing-out or exposure in connection with unconcealment.
This need, Merleau-Ponty says, is still unfulfilled. 16 "The remedy we seek does not lie in rebellion, but in unremitting virtu. " 1 7 Taking these citations as representative of Merleau-Ponty's political thought, several positive, overlapping elements for a legitimate politics can be found in his work. First, by reason of a necessity belonging specifically to the political realm, as opposed to some non-political realm, the distinction between the leaders and the led is irreducible. This does not imply that there is some "natural" oligarchy or some Nietzschean aristocracy foredestined to rule.