Translations from the Natural World

Speech is grounded in our experience of the other's body -- whether person or animal -- as an "expressive phenomenon.

Language thus presupposes thought. He rejects Wittgenstein's attempt to bypass subjectivity through a picture theory, embracing instead a version of Leibniz's idea that "language is a 'mirror of reason'" But because language is nevertheless a function of life -- the "specifically human tendency toward life in truth" -- it presupposes the "immense, continually creative and infinitely rich world process," the "true ineffabile of life which cannot be bound by any analytic law" Are these really grounded in the evidence of reflection, or do they represent borrowings from common-sense and science, ontological "posits" that themselves need to be subjected to constitutive phenomenological analysis?

Here phenomenology bottoms out in neo-naturalism, together with a metaphysics of redemption which involves an eschatology quite different from Husserl's belief that "the world is an unconscious reason searching for itself," helped along by the philosopher's life of scientific responsibility Nevertheless, Heidegger's ontology remains "excessively formal" thanks to its neglect of the "primary existential status of corporeality" and so "the dimension of life" Aristotle offers a way to overcome this formality by translating Dasein's temporal ek-stases back into the movement of "life" or nature.

As life, Dasein exhibits a movement of "anchoring" in nature, an "acceptance" reflected in our bodily being.

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This goes along with a second movement, "self-extension," life as praxis that acts for the sake of some possibility of being a self and so discloses a social and historical world. However, this movement is inherently ideological das Man , and a truly human life, authenticity, requires a third movement, "breakthrough," where the finite self "surrenders" its self-absorption and "lives in order for things.

Such a phenomenology is "a-subjective," not because there are appearings without anyone to whom they appear, but because the subject belongs to the cosmic process of nature in which it must recover itself.

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How convincing one finds such naturalism will depend largely on one's view of phenomenological method. Such analyses retain whatever legitimacy they have quite independently of such a turn.

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Now seventy-two, Murray writes with the bigness of soul of a person twice his age.

2017.01.01

This collection adds another chuckie to the cairn of a remarkable personal achievement. A Nobel Prize for that man, please.



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