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Thinking indoors, inside. Complexly simple, liminal considerations about making it possible for us to listen and hear or feel ourselves in a new way:
With the growing plurality of theoretical schools in the arts, social sciences and psychoanalysis (and many other fields), as well as the post-positivist turn in our thinking about theory itself and its relation to truth, there is a new urgency about our relation to the observational data of everyday life. On the one hand, we can no longer presume any definitively correct theoretical framework. Even if we are ourselves persuaded about the truth of our own particular perspective, we are forced to be modest about its claim on reality. This is the lesson of pluralism.
Conversely, we are increasingly forced to recognize that the facts, the data themselves, are always imbued with meaning. That is, there is no clear distinction to be made between facts and theories; there is no place to stand apart from our theories. If truth with a capital "T" is no longer attainable, even the particular local truths of a given situation are contingent and provisional, laced with ambiguity and uncertainty. Our interpretations rest on interpretations, rest on interpretations, rest on interpretations. This is the lesson of post-positivist science.
The emphasis upon the ambiguous and uncertain nature of our lives vitalizes and enriches our experiences of surprise. In other words, expanding our capacities to become engaged in depth with the ongoing events in our lives requires that we learn to become prepared to be unprepared for new experiences. This is an important characteristic of being open, or of openness. It is complemented by being prepared to make mistakes, no matter how diligently we attempt to receive the unknown. Here the stress is on having the flexibility to recover and re-find one's bearings.
This being said, it is nevertheless very difficult fully to accept that we are, whether artists, scientists (or whatever mix) always taking temporary, limited and highly personal sightings in endlessly changing circumstances, sightings marked not only by new corrections but also by new errors. We can never know how to do that, but we can know that that is what we have to do.
Once one's mind has been freed of its repetitive ruminations over what it is afraid to face, or its compulsive need to hang on to what it believes it knows, it becomes able to truly question the unknown that is actually there. There is a parallel shift from attempting to create meaning from reconstructions of the past to the realm of the "living moment" in which one is an inquiring subject. From this perspective, we are always asking questions. Our questions are always in search of other questions, and of the questions of others.
There are reasons why the unknown often is kept at bay in the present, reasons derived from old experience. If the notion of the dynamic unconscious is less viable as the crucial point of origin for repressed impulses, it is nonetheless true that there are dynamic processes that actively work to screen our perceptions and curtail our activities in order to protect us from encountering what past experience have made us afraid to know.
Further, the realm of the unknown is in itself is a source of fear. We may be able to contemplate the vastness of space with awe, for example, but when we actually venture into it we become acutely aware of needing to know more than we do. Our relation to unknown places demands upon us to know what we cannot know. It is not surprising that being able to tolerate this confrontation with the unknown often requires us temporarily to "stand back," something analogous to creating a space in which to move. Such a space allows us to recover or develop the capacity to think about what has previously not been available for thought. For this to happen, an "opening" has to occur in the mind within which the new potential for thinking can occur.
"Space" is used a metaphor here, but as one of those metaphors which allows perspective to develop and reflection arise. If we can "stand back" from an initially overwhelming immediate experience, we are creating something that can be thought of as a "distance" that allows a new relationship between experience and thought. Or one might think of it in terms of time: a delay or a pause that occurs between the act and the thought, which makes it possible for us to listen and hear or feel ourselves in a new way.Note:
I'm pleased to let readers know that the first version of the Preface to The Restoration of Hope
has been composed. It is available for you to read through the link for the book/monograph, which is located to the left in the sidebar.