By Ronald Bruzina, Bruce Wilshire (auth.), Ronald Bruzina, Bruce Wilshire (eds.)
One of the best and oldest of pictures for expressing residing swap is that of the stream of waters. Rivers quite, of their relentless movement, within the consistent looking out path in their commute, within the confluence of tributaries and the department into channels in which identification is constituted and dispersed and once again reestablished, have stood as metaphors for routine in various realms-politics, faith, literature, idea. between philosophic events, phenomenology and existential ism are discernible as one such circulate of principles analogous in configuration to the move of a river in its channel or community of channels. The direction taken by means of the circulate of phenomenology and existential philosophy in North the USA is well noticeable from the contents of the six volumes of accrued papers from the yearly 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 clear besides within the current quantity, is that phenomenological and existential philosophies are faraway from being homogeneous, are faraway from displaying an identification as to the assets from which they derive their power, or the topics that they bring about ahead towards rationalization. And but there's a con fluence, a convergence of orientation, sympathy, and conceptuality, advent four in order that problematics harmonize and supplement and together enrich.
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Additional resources for Crosscurrents in Phenomenology
In effect, legitimate political conduct must have the characteristic of authentic speech. Authentic speech must draw upon an already sedimented language and yet rise to a new saying, which is in turn destined to rejoin the sedimented base for future sayings. So, too, must legitimate political conduct draw upon the sedimen ted political deeds in a community's heritage and express them anew with a difference determined by present possibilities. And this expression itself is recognized as destined to rejoin the sed imen ted base for future political deeds.
3o In fact, it is hard to see that either Heidegger or Merleau-Ponty provides a full delimitation of the realm of politics from other realms of human expression or speech. Nonetheless, both of them make a substantial contribution to political thought by resituating politics in the general realms of speech and history. 31 By so doing, they in effect renovate important elements in both Greek and Roman political traditions. Their emphasis on politics as primarily a mode of speech renews the 29. See in this connection Bertrand de Jouvenel, On Power, tr.
What is the very foundation for 11. • p. 289. 12. 289. LEVI-STRAUSS AND DIACHRONY 57 the possibility of diachronic analysis-as he sees it? Social time. " Time the analogon, space the analogate. In any case, social time here seems to be an equivocal notion that corresponds to the contingent and accidental requirements of the strategic purpose at hand: thus, time seems at once mechanical or statistical, homogeneous or nonhomogeneous, limited or unlimited, identified with the observer-specifically as biologicalor not; in the latter case, he postulates a temporal homology or the lack of one, between the observer's own lifespan or the observer's own history (which he apparently sees as identical), and the historical, legendary, and mythical times of the group or society or clan or culture in question.