With discussion sessions beginning this coming Saturday (9/23), I would be remiss if I did not put out a final call for registration in our Fall seminars. We have three provocative offerings, each of which promises to confront the errors of modernity in radically differing ways.
Rosenstock’s insights have to do above all with speech, time and history – topics infamous for their unpredictability, and fractious in their irreducibility to mere ratiocination or univocal definition. Aristotle, after all, reminds us that, due to the very nature of human events, there will never be a science of history. And yet, with all the ambiguities and surprises, it is in time and history that we live and move and have our being. We use propositions and syllogisms, but they do not provide us with a human dwelling, nor can they console us in our trials.
The term “phenomenology” has received a multitude of meanings over the past several centuries but today refers primarily to the loose collection of approaches initiated by Edmund Husserl with his 1900 (and revised in 1913) Logichse Untersuchungen, or Logical Investigations. Yet these approaches, while all see in phenomenology something foundational about how it is that human beings know, vary widely in their conduct. Prominent among them, and very frequently misunderstood, is the phenomenological approach advocated by Martin Heidegger—who, although perhaps the best-known of Husserl’s students, also perhaps departs the most radically among all the phenomenologists from his one-time teacher.
The importance of habit’s influence on action has been well noted by Saint Thomas and his followers (as, indeed, by all thoughtful followers of Aristotle) with respect to virtue and vice. This influence will be only as it were, however, an incidental object of our study. For, of particular importance in this seminar will be not only a consideration of habits as developing the individual, but as constituting the intersubjective reality of environment, community, and culture: of habits not only as they cause a coalescence of actuality in the human being (secundum se) but between human beings and the world (ad aliud).
Put otherwise, if we are to understand the full importance of habit, we cannot see it merely as something within ourselves as individuals but must recognize its influence on how we relate amongst ourselves.
