HI Tadit, just to say I'm reading your contributions, even if I don't reply; right now, I'm about to leave for a 20-day lecture tour, so my connectivity will be less, with delays in responding expected, Michel On Thu, Sep 15, 2011 at 5:00 AM, <[email protected]> wrote:
Michel B,
Ok, regarding the paper "A Critique of Lazy Reason" by Boadventura DeSousa Santos, it seems like a useful agenda certainly, and a project that dates back to both the disjunction of the logic of being against the logics of substitution and of appearance by means of various sociologies of absence, or emergence and of capacities. I am more familiar with the discourse of hermeneutics through the social sciences and social philosophies as interpretative sociology, as per the tracking of cosmological interpretations. Economics is exceptionally perverse as a colonizing set of assumptions, More popular versions of economics will often require sequential translations, to identify the absences, the emergences, and the capacities. As noted the translation process will be at least dyadic if not multilingual, building up a common stock of knowledge in the process.
Though the content and intentions are worthy, I had difficulty with the mass of the material being written from largely outside of critical sociology and of social hermeneutics as intended by Max Weber, and others. Santos will find receptive co-workers already busy at this project.
Parmenides in his time already named the colonizing rhetorics as twin headed, know nothings. That this sort of lineage of discourse has occasionally sputtered to life and then drifted off stage for many reasons and persuasions, is an unfortunate fact of hegemonic and "positivistic" social science. Hegel's Phenomenology of Mind is on close analysis obliged to address capacities and diversity, cf Walter Davis's "Being and Existence."
Using this as a useful framing will work a a meta-process, and it will require a stepwise process of translation. Foremost at risk will be the popular speculations and pseudo emergences that stop short of being also examined as also a colonial branding of poorly translated expectations not quite into practice.
What would have been my dissertation was toward a hermeneutics of everyday life, even by way of zones of contact and translation.
As a general framework for both weeding out neo-classical and colonial assumptions toward an open space framing could have some unexpected coding dissonance.
as we go, Tadit Anderson
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