February 13, 2014 was the 10th anniversary of the original experiment that produced 363 phenomenological mediations, published as 'Being and Learning' (Brill: 2012). Each day between Feb 2014-15, I returned to the original meditations, and my commentary is documented here. And then, again, on February 15, 2024, on the 20th anniversary of the first days of the original experiment, I revisit and comment on a daily basis, once again.
Thursday, February 22, 2024
Being and Learning 2.0. : Eduardo M. Duarte Being and Learning PPM10 Februar...
Being and Learning 2.0. : Eduardo M. Duarte Being and Learning PPM10 Februar...: The reading of PPM10 offers further exploration of what Heidegger calls "heeding the claim arising out of the thoughtful word." ...
Saturday, February 14, 2015
OPM 357(367), February 14th (2015) Meditation, Being and Learning, pp. 391-392
"To great writers," Walter Benjamin once wrote, "finished works weigh lighter than those fragments on which they labor their entire lives."
Fifty Years Ago this month of February, John Coltrane
released A Love Supreme, and this is
precisely what I’ll be writing/thinking along with on this final day of 2.0! John Coltrane le saxophonist!
A Love Supreme is made
through the following performances:
“A Love Supreme Part 1: Acknowledgement”
“A Love Supreme Part 2: Resolution”
“A Love Supreme Part 3: Pursuance”
“A Love Supreme Part 4: Psalm”
The music was made by Coltrane’s classic quartet
John Coltrane (leader): vocals and tenor sax
Jimmy Garrison – contra bass
Elvin Jones – drums
McCoy Tyner - piano
[--I
have found a publicly shared file that has both the recordings that were
released on the original album in February 1965, as some live performances of
the music from Paris. The music was
recorded on December 9, 1964 in Rudy Van Gelder’s studio, Englewood Cliffs, New
Jersey [another testament that great things do indeed happen in New Jersey!],
and the composition was written by Coltrane in his home in Dix Hill, New York
[another testament that great things can indeed happen on Long Island!].
“A
Love Supreme Part 2: Resolution”…might be the principal hymn of 2.0
First, in order to recollect myself
viscerally with the very first steps I want to begin by retyping the first
paragraph of the original piece of writing that got this project originally
underway, back in Fall 2003, and then the abstract for that paper “Tune In,
Turn On, Let Learning Happen”:
In the sixth book of the Republic Plato describes the philosopher
as the real lover of learning (Rep
485) In book seven, he argues that every
human soul is capable of learning how to contemplate Being. Thus, the real lover of learning is the
learner who desires to behold Being. In
the seventh book he says ‘Just as one might have to turn the whole body around
in order that the eye should see light instead of darkness, so the entire soul
must be turned away from the world of becoming until it is able to endure the
sight of being and the most brilliant light of being; that supreme splendor
which we have called the Good’(Rep
518-519) Further along, in book seven,
he identifies authentic education as an art of circumturning or conversion, an
art that turns us toward the Good.
Education is not an art of putting sight into the eye that can already
see, but one of turning the eye towards the proper gaze of Being. ‘That’s what must be managed!’ Plato insists.
Before moving on to retyping the Abstract to the paper that got it all
underway for me, I have to note that from the very beginning, the first step,
there is a syncretic exegetical/eisegetical methodology put into play, one that
forces the text to move in a particular way.
This is what post-apathetic reading yields: a conversion
of the text in order to establish the possibility of a conversation with the text, that is, with the author. The reader must force the text to turn around
so that we can hear the voice of the author, and so that the author can hear
our voice, which is to say, our questions, that will push further life into the
text, and thereby re-call the voice of the author, the thinking, the
writer. This is what our writing, our
poetic phenomenological writing makes happen. ‘That’s what must be managed!’
The Abstract for the paper, which is also the first paragraph in Being and Learning:
In what follows I offer an account of
teaching as the art of turning on the desire to behold Being. This account rests on a particular
understanding of contemplation, and, what’s more, an account of Being
itself. I depart from the traditional
reading of Being as Plato’s Good existing in another heavenly realm, and
(re)read Being through a deconstruction of Aristotle, and describe it as the
permanence of presencing. Once
established, contemplation is then described as a matter of attunement, of
being in touch with what appears before us.
The next step offers a reading of what Plato identifies as our power of
learning as the capacity to respond to Being, as our capacity to attend to the
matter that stands before us, or, in Arendtian terms, to love the world. Once I have shown why we are always potential
lovers of learning, I can then describe teacher as a matter of activating this
latent passion to attend to what appears before us, namely: the excess of
Being. I name this attunement poetic dialogue.
And, finally, the epigram for the version of the paper when it was
presented a second time in Madrid, in August, 2004, during that trip when I saw
Jacques Derrida onstage with Ornette Coleman…that is I heard Derrida recount
the calamity of his attempt to join Ornette on stage during a performance in
Paris. Here’s the epigram:
The mythos is that appeal of foremost and
radical concern to all human beings which makes man think of what appears, what
is in being.
Heidegger,
What is Called Thinking?
And, now, without commentary, here are the FINAL SENTENCES I am going to
distill from the meditations that were originally written between February 2004
and February 2005, which were edited and published in 2012 as Being and Learning, and that have been
revisited each day this past year, for 367 consecutive days, in one way or
another!
1. “The dialogic relation between Being and learning unfolds as the poetics of
human existence.”(BL 391)
* “[the] being of hu-man…(re)presentation of the Way
of Nature…Life itself that (re)produced the dynamic becoming…improvisational
making…”(BL 391)
1.1“Lao Tzu suggested to us that the hallmark of the sage is spontaneity.”(BL 391)
1.2 “The ‘hallmark’ of the teacher, the sage, is the distinguishing characteristic
of the modality of one moving in the Open, guiding others through the boundless
boundary.”(BL 391)
1.3 The hallmark of the sage “is exemplified by Socrates, who stands ‘in the
draft,’ perplexed, with the wisdom [σοφια] of the one who ‘knows’ that he ‘knows no-thing at all.’”(BL 391)
1.4 “This ‘no-thing’ [the sage] ‘knows’ is the silence of the emptiness of
steadfast openness…that remains ready to receive the contra-diction with the difference
that is made in the artwork of learning.”(BL
391)
2. The sage ‘teaches’ via “(re)collection…by (re)calling (announcing) the
originary dispensation [ceaseless nativity] of Being’s becoming with the
questioning: ‘Freedom for what? How
is it with the No-thing?”(BL 391)
3. The sage ‘teaches’ through the questioning that “(re)calls and turn around,
again and again, to the futural, to
the ineffable ‘not yet’ said that ex-ceeds and remains, still to come in the ceaseless nativity, the
ongoing liberation…”(BL 391)
4. The sage “remains most teachable insofar as [he] resides, or ‘lives,’ at or
near the beginning, in the nearness of Being, attuned to learning as it unfolds
with [his] students who [he] affirms as
learners, moving with them in the dialogue [he] initiates, again and again,
with the invocation that poetically says, ‘I would like to say something about
my beginnings – in which I am still, because I always am in the beginning, as you.”
·
“…(re)calling of the originary hallmark…the welcoming
gift of compassionate listening that makes ready the arrival of the novel by
downbeating the groove that clears the en-opening for the improvisational
performance that brings forth the new.”(BL
392, (re)typed exactly at the moment when Jimmy Garrison was laying down
the beginning of the alternative take of “Resolution”)
·
The sage, with his downbeating setting of the groove enacts “the readiness of the life-stance that receives the learner as
the worker of art, maker of difference…”(BL 392)
·
“…teaching, the affirmation of originality brought
forth by each learner be-ing in/with Being.”(BL 392)
[-- marginal note written at the bottom of final page
618, on 4/10/07: “nothing left to do but smile, smile, smile”--]
I will conclude 2.0 with a set of fragments, and thereby, in the spirit of
originary thinking, conclude by way of gesturing towards the not yet said,
which has always already been heard
·
Being…
·
Being…that supreme splendor…
·
Being….that supreme splendor…A Love Supreme…
·
Being….that supreme splendor…A Love Supreme…
Being….that supreme splendor…A Love Supreme… making
its eternally recurring offering…
·
A Love Supreme… ceaseless nativity….becoming
·
…when we are beheld by Being, by that Love Supreme, we
hear the call to Make Music!..
·
Make Music! How do we respond?
·
…
Friday, February 13, 2015
OPM 356(366), February 13th (2015) Meditation, Being and Learning, pp. 389-390
Art, Bakhtin tells us, “is too self-confident, audaciously
self-confident, and too high flown. And
of course, life has no hope of ever catching up with art of this kind. ‘That’s
too exalted for us’ – says life. ‘That’s
art, after all! All we’ve got is the
humble prose of living.’”(cited BL
390)
I returned home last night to Portland…here are the vestiges
of my return
First things first, and
there will be a few firsts before I take up the writing from this day ten years
ago, the penultimate day of 1.0, and, likewise the penultimate day of 2.0!
First thing is just that: to note that I
started this commemorative project exactly one year ago today, and thus exactly
11 years ago today. A year ago I was in
my old home, 29 Sunset Drive, where I continue to abide now on work days during
the academic year. 366 consecutive days
of taking up that hour of consciousness, as Camus calls that respite where
Sisyphus goes each day during his descent.
I'm completely energized by the experience, and can’t wait to share it
with others by way of making presentations.
And I’m even more excited to revisit all that was documented over the
past year, which, if I’m at all disciplined enough to do it, I’ll return each
day to read what’s been documented in 2.0, either by way of video and/or
writing. In fact, I want here to share
the video I made this day ten years ago, but I’m only going to post the link
after I have completed today’s commentary.
Next,
appropriately, and with no shortage of inspiration, the book that was waiting
for me on my kitchen desk when I returned home to Portland last night is the
birthday gift I gave myself that was delivered when I was down at Hofstra: Badiou & Žižek
Philosoph in the Present. I don’t even recall how it was that I cam
across the title last week, although I do recall Rocha mentioning the book to
me at some point last year. At the
suggestion of Jane Hubbard, my HUHC colleague who is a pastor and also works on
sacred music, I picked up Badiou’s book
on Paul in the fall. Anyway, on a whim
I required my students to purchas Philosophy
in the Present, because it’s been some time since I’ve read a new title in
my intro to philo ed course. It will be
their mid-term project to read this book while I am away in mid March at PES
Memphis. And it turns out, from the very little I’ve just seen when I flipped
through the book, that Badiou has organized his part of the book around Theses! I’m sharing this in my ongoing effort to
offer some context, but there’s more to it. There’s always
more to it! There’s the title itself, Philosophy in the Present, which speaks
to the originary, and, specifically, to the category of ceaseless nativity.
I’ve read not a word of the book. Only
the title. And the title has reminded me
that the work, the project, is always happening in the present, and yet somehow this kairological present, that
Agamben describes as a time borrowed from the chronological, has a strange hidden
syncretizing logic happening behind our backs.
Yes, Hegel, Reason is cunning! So, indeed, we find ourselves in that hour
of consciousness, in a kairological time that we have absconded from the
chronological. And absconded is indeed what is happening at a fundamental leve,
especially when we think the present as a presencing of Being qua becoming that
arrives from a place of hiding, from Being, the Being that remains for us the Nothing, empty, but also the
Open, the Fecund Silence, and so too
ineffable. When we abscond from the
chronological and enter into the work of philosophy in the present, as I want
to describe that work, we are ‘hidden’ and ‘concealed’ (abscond from Latin abscondere ‘hide’; from ab-
‘away, from’ + condere ‘stow’). When we take up the hour of consciousness we
have taken up the time of meditative thinking, which is this time, this moment,
the time of writing/thinking in the studio, that work in the study, and we seem to have been gathered into that
place that Nietzsche describes as the Eternal Recurrence: high point, closest
approximation to Being and Becoming. In
the time of meditative thinking we ‘approximate’ that place where Being arrives
as Becoming, and this is what is denoted by the work of the proverbial
‘estimated prophet.’
But what of this cunning of
Reason, of this syncretic work happening seemingly behind our backs and thus
through us? I want to make mention of
this here without taking it up at great length, so only as a promissory note. Here I am describing the truly uncanny
moments that have happened again, and again, and still again when I was
writing. Call it Jung’s synchronicity,
or Hegel’s cunning of reason now disclosing itself. I borrow the term from the Kierkegaardian
lexicon and call it poetical actuality, and thus the first sentence: Learning
is the poetical actuality of Being. The
category designates the movement of this ‘hidden presence’ making its
appearance to us, in us, through us, and with us. And it is the essence of the relationship
of Being and learning, with thinking manifesting as both the phenomenological
description and hermeneutical interpretation of the event of Being’s
showing. But here I want to return to
the end of yesterday’s commentary, which was the last full day writing of
2.0 [I started on the 6:33am train from
Summit to Penn Station, continued on the 7:39 LIRR out of Penn to
Mineola...picked up again around 3pm in the studio at WRHU...continued on the
6:33pm from Mineola to Jamaica Station...and then completed it during dinner at
JFK Terminal 5 Piquillo restaurant].
The writing at the end, which raised the question concerning everyday
and the appearance of the unexpected signs that point us to thinking, or gather
us into thinking, or perhaps only remind us that thinking, as an educational
endeavour, keeps us attuned to the appearance of life itself, which is entirely
different matter than simply existing.
The point is obvious, and almost a cliche but needs to made nonetheless. A version of Arendt’s being a someone rather
than a something; a who, and not simply a what. To be alive and to exist are not the same, and
when Heidegger describes the primordial intuition as the phenomenogical
position, the sympathy with life itself, he is indicating precisely what I am
talking about here when I am referring to as the awareness, and consciousness
(dare I retrieve a word from my lexicon that has not been used in over a
decade?), the attunement to the coming forth of the new, which is to say, the
attunement to becoming in everyday life. This could only be shown to me in the train
stations, the terminals, platforms, airport terminals, etc. [I’m now sensing some solidarity with Walter
Benjamin whose arcade project is resonating with me big time at the moment!]
Indeed, one can move through these spaces
alongside ‘the people’. But one can also be moved through these place along
with other persons, in a world repaired and renewed by human hands that are
inspired by human hearts. And, again,
these reminders come when what seems to be just another day unfolding is
interrupted by mysterious presence of a flower, offered as a gift and placed on
one’s library desk, as happened to one day when I working at Drew University:
So, perhaps, the next phase of the project will include something like
Benjamin’s experiments? Or perhaps one
of the take aways from 2.0 (not that there has
to be any doggie bags gathered at the end, but nevertheless) is this
relationship between first philosophy and practical philosophy, with the later
unfolding in the flow of everyday life, the rails, streets, the parks, the
transit hubs, cafes, etc., etc. How it
is ‘practical’ and how is it ‘philosophy’?
Those are still to be taken up, but I can claim here to have understood
that too often I am described something that is happening in the formalized
setting of the university and the dedicated studio spaces therein. To be continued...
The preceding mediation on the philosophy of everday life is one way of describing the ‘intrusion’ of the marginal notes
written on page 614, where the mediation from 2/13/05 begins in the original
manuscript. They read:
cosmos & chaos....Grateful
Dead? [top 614]
life, learning, art [side 614]
life is art, art is life [side
614]
Life óArt !! [bottom 614]
The marginal notes are responding to the meditation on 2/13/05, the
penultimate, that begins with quotation from Bakhtin: «When a human being is in art, he is not in
life and conversely.»
I begin the beginning of the end – that’s what happening on 2/13/05 – by
way of contrast, and by re-writing Bakhtin’s claim: «When a human being is in art, he is in
life.» It is this re-writing of
Bakhtin’s claim that underlines the first Sentence: Learning is the poetical actuality of
Being. Because to be in life – life itself, and not simply existence – is to be in art. This is the artist becoming the work of
art. Here, it is important to cite,
again, that crucial passage from Birth of
Tragedy:
“He is no longer an artist, he has become a work of art: in these paroxysms of
intoxication the artistic power of all nature reveals itself to the highest
gratification of the Primordial Unity.”(BT 4)
The primordial intuition that Heidegger identifies at the fundamental
stance of phenomenology, the sympathy with life itself, is precisely the modality
taken up when we are working out the fundamental existential question through
originary thinking, which, as I
mentioned to Rocha yesterday, is the working out of the Socratic music-making
philosophy that Nietzsche prophecized in Birth
of Tragedy. In turn, on 2/13/05 I
write: «if learning identifies that special modality unfolding from steadfast
attunement to Being, then we must, against Bakhtin, insist upon a distinct
event in which the be-ing of human is received with its life giving force, and
released from the confines of the mundane, taken-for-granted, circulation of
the same. When the human being is in art, s/he is in life, and thereby released
from the bonds of the mechanized and routinized circulation of the same, where
humankind is commodified and reified, rendered an object of the marketplace.»(BL 389)
And thus, today, I can, in light of the places I have been moving and
the place I have been moved into, describe practical philosophy as the
philosophy of the marketplace; the acting out of the inter-subjectivity that is
rehearsed in the studio spaces. This is not to delimit learning in any way,
but, rather, to do the opposite, which is only to emphasize again the ubiquity
of learning, which is always only an attunement to the fundamental onotlogical
situation that we are in the midst of things (in media res) that are always in flux (παντα ῥεῖ).
Here then, the Sentences
from 2/13/05
1.
“Teaching
offers [a] releasement from the bondage [of the marketplace] with the evocative
invocation that beckons the ‘standing forth’ that appears in the work of art,
and empowers the turning around to ownmost possibility, freedom, and inspires
the ongoing labor of learning.” (BL
389)
2. «The response of the learner, her ‘answer’ to the call of Being is the
creative act.»(BL 389)
3. «Art expresses the attunement to Life itself.»(BL 389)
4. «Learning unfolds from the attunement to the call of Life itself.»(BL 389)
5. «Learning is the affirmation of Life itself, and art is the expression of
this affirmation.»(BL 389)
6. «The liberation of the be-ing of human through learning, the work of art,
disrupts the mechanization of life...that enframe humanity within logic of
administrative system.»(BL 390)
7. «Life does not stand before, nor after art, but co-arise with the creative
and improvisational work that falls
under the general title ‘learning.’»(BL
390)
8. «The en-joinment of life and art, in the performative work of learning,
produces the be-ing of human, the liberation of the being whose be-ing is the
creative becoming of freedom.» (BL 390)
9. The production happening with learning; this is the working out of the
fundamental existential question; poetical actualization.
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