Changes

The pragmatic approach to the foundations of inquiry, more precisely, its approach to the hoped for JOI, whether or not this leaves room in the end for a notion of secure foundations, suggests that reason does begin with unreason, but only in the sense that inquiry starts from a state of uncertainty.  If one objects that this doubt is not radical, because many things in the meantime are never in fact doubted at all, then this is correct, but only in the sense that these things are not doubted because they are never even consciously questioned.  If that sort of lack of doubt is the type one plans to found their reason on, then I think it is a very fond notion indeed.

The pragmatic approach to the foundations of inquiry, more precisely, its approach to the hoped for JOI, whether or not this leaves room in the end for a notion of secure foundations, suggests that reason does begin with unreason, but only in the sense that inquiry starts from a state of uncertainty.  If one objects that this doubt is not radical, because many things in the meantime are never in fact doubted at all, then this is correct, but only in the sense that these things are not doubted because they are never even consciously questioned.  If that sort of lack of doubt is the type one plans to found their reason on, then I think it is a very fond notion indeed.

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There's a double meaning in that.

 

Much Ado About Nothing:  Benedick—2.3.246

| colspan="2" | There's a double meaning in that.

| ''Much Ado About Nothing'', 2.3.246

 

(Yes, there is a subtext.  (There is always a subtext.)  A reader who has access to the subtext, who can read it in the face of the pretext, and who remains both sensitive to and sensible about its connotations, is already beginning to suspect that what I intend to argue in the end is exactly that the chief justification of inquiry is nothing less and nothing more than the pure joy of it.  But the moment that I depend on this subtext to carry the logical argument, to go beyond supporting the intuition and encouraging the effort of reasoning, is the moment that I utterly fail in my intention.  This bears on the matter of a harmonious balance between rhetoric and logic, where the former appreciates and is bound to consider the affective and the impressionable nature of the interpreter, and takes into account the need for reason's ponderous beacon to be buoyed over the deep by incidental glosses and light exhortations.)

(Yes, there is a subtext.  (There is always a subtext.)  A reader who has access to the subtext, who can read it in the face of the pretext, and who remains both sensitive to and sensible about its connotations, is already beginning to suspect that what I intend to argue in the end is exactly that the chief justification of inquiry is nothing less and nothing more than the pure joy of it.  But the moment that I depend on this subtext to carry the logical argument, to go beyond supporting the intuition and encouraging the effort of reasoning, is the moment that I utterly fail in my intention.  This bears on the matter of a harmonious balance between rhetoric and logic, where the former appreciates and is bound to consider the affective and the impressionable nature of the interpreter, and takes into account the need for reason's ponderous beacon to be buoyed over the deep by incidental glosses and light exhortations.)

Self-awareness is our capacity to stand apart from ourselves and examine our thinking, our motives, our history, our scripts, our actions, and our habits and tendencies.  It enables us to take off our "glasses" and look at them as well as through them.  It makes it possible for us to become aware of the social and psychic history of the programs that are in us and to enlarge the separation between stimulus and response.

Self-awareness is our capacity to stand apart from ourselves and examine our thinking, our motives, our history, our scripts, our actions, and our habits and tendencies.  It enables us to take off our "glasses" and look at them as well as through them.  It makes it possible for us to become aware of the social and psychic history of the programs that are in us and to enlarge the separation between stimulus and response.

Covey, Merrill, & Merrill, First Things First, [CMM, 59]

Covey, Merrill, & Merrill, First Things First, [CMM, 59]