Abstract
A new quality is seen to be emerging within this dialogue: linear sequential crowding has given way to hesitations and small silences. Continuities are disturbed. A question mark appears over thinking itself that, until this hour, had covered the entire surface of consciousness. There manifests in thinking, a nascent realization of itself as phenomena, and not as the special consciousness of defined individuality coinciding with a particular organismic contour. The self-image of thought consisting of its habitual association with a specific body is displaced by a new kind of openness that is progressively free of sentimental clutter. Heraclitus thought of it as drying of the soul, that is, getting rid of ‘sticky dampness’ that obstructs the inner fire. The transcendent categories have been displaced by an immanence that is the preparation for a readiness. But readiness for what? For a phenomenological leap into the beyond, or beneath, that of assumed categories, and derived temporal sequences. This leap is by no means the abandonment of reason understood here as the search for a life beyond contradiction. Instead, the fatal confusion of reason with the piety of thought is reversed. It is the demonstration of the power of philosophy when we truly allow ourselves to come under its transformative sway.
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Notes
- 1.
Hans Vaihinger, The Philosophy of ‘As If’: A System of the Theoretical, Practical, and Religious Fictions of Mankind, trans. C.K. Ogden (London: Routledge & Kegan Paul , 1935), p. 145.
- 2.
Romans 7:5. The Bible , New International Version.
- 3.
2 Corinthians 12:9–10. The Bible , New International Version.
- 4.
“If I may answer briefly, and perhaps clumsily, but after long reflection: philosophy will be unable to effect any immediate change in the current state of the world. This is true not only of philosophy but of all purely human reflection and endeavor.” Heidegger interview, Der Spiegel, op. cit.
- 5.
We find in John Chrysostom: “This is the meaning of katergeitai , and he [Paul ] made it clear to us in the words which follow. After you heard him say katergeitai , he did not wish you to think of this as complete dissolution but as an increase and advancement to something better. So after he had said katergeitai , he went on to add: “Our knowledge is imperfect and our prophesying is imperfect. When the perfect comes, then the imperfect will be rendered inoperative [katargethesaz].” So the imperfect no longer exists, but the perfect does … This is because the rendering inoperative [ katargesis ] is a fulfillment [plerosis] and advancement to something better [pros to meizon epidosis].” Cited in Agamben , The Time That Remains, p. 99.
- 6.
2 Thessalonians 2:4, 7, 9 & 10. The Bible , New International Version.
- 7.
Ivan Illich , Rivers North of the Future: The Testament of Ivan Illich (Toronto: House of Anansi Press, 2005), p. 118.
- 8.
Ibid., p. 12.
References
Agamben, Giorgio. The Time That Remains: A Commentary on Paul’s Letter to the Romans. Stanford: Stanford University Press, 2005.
Illich, Ivan. The Rivers North of the Future: The Testament of Ivan Illich. Toronto: House of Anansi Press, 2005.
The Bible, New International Version.
Vaihinger, Hans. The Philosophy of ‘As If’: A System of the Theoretical, Practical, & Religious Fictions of Mankind. Translated by C. K. Ogden. London: Routledge, 1935.
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Roy, K. (2018). Epilogue. In: The Power of Philosophy. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-319-96911-4_8
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