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Philosophy as interruption

I woke up this morning from an anxiety dream about an event that doesn’t exist. In the dream, I’ve been tasked with replying to a presentation by someone talking about something philosophical, except they’ve never made clear to me who’s speaking or what he (it’s a he) is talking about. So, I write down some ideas, but then the guy doesn’t show up at the event, and I am bed in the theater as the guy ahead of me gives his talk, and then I can’t find my shoes, and then I can’t find my notes. So, I scribble a new talk on a scrap of paper, and wake up before I go on stage.

I woke up from the dream with my notes complete in my head. Here are the notes, fleshed out so they’ll make some sense to people who are not me. But, it is very important to me that you understand that I know I am not a philosopher. I have a Ph.D. in philosophy, but even when I was teaching (1980-1986) I would never call myself a philosopher. There is nothing original or new in the following.

So, with those caveats, here are the notes for my talk as I dreamt them.

1. Philosophy is an interruption. During uneventful times, it is an interruption in the normal work of society the way my old teacher, Joseph Fell, described it as an “open space of play.”

2. Interruptions in the content of philosophies can be brought about by interruptions: by traumatic wars, plagues, genocides, revolutions in science, in technology, in economic infrastructures…

3. This is not supposed to happen because philosophers tend to think that philosophy shapes our understanding, not that not it is shaped by the accidents of what is around us. Philosophy (Western, anyway) is supposed to transcend that stuff and deal with the eternal verities.

4. Except that it turns out that we’re situated creatures. Our understanding of our world depends on our culture, history, language, family, and even accidents of “fate.”

5. But it’s not that simple. We are shaped by our historical world, but how that world shapes us depends at least in part on how we understand that world.

6. The interruptive effect of technology on thought is especially significant when it is the technology by which philosophers engage in the activity of philosophy: talking, writing, talking about what’s been written.

7. Technology doesn’t determine how we understand it, but (a) insofar as the technology offers some possibilities and closes others, (b) insofar as it occurs within a situation that already has meaning, and (c) insofar as it is designed to be taken one way and not another, it affects our understanding of it. How we understand it in turn affects how we understand our world, and how philosophers understand philosophy.

8. The mixed-up mutual effect of thing and world happens because we think in the world by using the things of the world. (Thank you Heidegger, and thank you Andy Clark.) The relation of the two is not mystical.

9. Finally, none of the above escapes the situatedness of our existence. The concept of an interruption itself implies a belief that there is a normalcy of existence — something that is capable of being interrupted — that belief is itself situated.

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