Stephen Ross - Locality and Practical Judgment: Charity and Sacrifice
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Locality and Practical Judgment: Charity and Sacrifice
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This work completes Rosss trilogy examining the inexhaustible complexity of the world and our relation to our surroundings.
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Locality and Practical Judgment : Charity and Sacrifice
author
:
Ross, Stephen David.
publisher
:
Fordham University Press
isbn10 | asin
:
0823215563
print isbn13
:
9780823215560
ebook isbn13
:
9780585195599
language
:
English
subject
Finite, The, Practical judgment, Practice (Philosophy)
publication date
:
1994
lcc
:
BD411.R675 1994eb
ddc
:
128
subject
:
Finite, The, Practical judgment, Practice (Philosophy)
Page iii
Locality and Practical Judgment
Charity and Sacrifice
Stephen David Ross
FORDHAM UNIVERSITY PRESS New York 1994
Page iv
Copyright 1994 by Fordham University Press
All rights reserved
LC 93-47206
ISBN 0-8232-1556-3
Library of Congress Cataloging-in-Publication Data
Ross, Stephen David Locality and practical judgment : charity and sacrifice / Stephen David Ross. p. cm. Includes bibliographical references and index. ISBN 0-8232-1556-3 : $35.00 1. Finite, The. 2. Practical judgment. 3. Practice (Philosophy) I. Title. BD411.R675 1994 93-47206 128dc20 CIP
PUBLICATION OF THIS BOOK WAS AIDED BY A GRANT FROM THE HENRY AND IDA WISSMANN FUND
Printed in the United States of America
Page v
Contents
Preface
vii
1. Locality and Judgment
1
2. Practice
33
3. Valor
86
4. Charity and Sacrifice
111
5. Politics
156
6. Technology
204
7. Practical Query
241
8. Wisdom
293
Bibliography
327
Index
333
Page vii
Preface
LOCALITY, THE PRINCIPAL THEME of the ensuing discussion, is the condition that human life and practice are always in medias res, in the midst of things, caught up among them when activities are initiated and terminating among them when activities cease. What such activities are in the midst of are their milieux or "locales": human life is situated among manifold environments, located in manifold surroundings. Locality is incessant and inexhaustible. It follows that what occurs in human experience is always local: located and locating. This generic condition of human life is an expression of a far more general locality: the condition that any being is both located and locating, that its nature and identity, its properties and conditions, are functions of the locales in which it is located and the constituents located within it. At such a generic level, locality is equivalent with inexhaustibility, with multiplicity and excess, with heterogeneity. The function, the work, that beings do in their multiple and heterogenous locations is their ergonality.1
Such a position is not altogether new. It is related to the American naturalist and pragmatist traditions and to the views of many twentieth-century European philosophers; it bears affinities with historicism and existentialism, each emphasizing aspects of human finiteness.2 What is new in the view presented here is the systematic development of locality in application to practical experience. Locality pertains not only to finite beings but also to their conditions and limitations. Even the limits have limits; even the conditions are conditioned. The consequence of this doubly reflexive locality is inexhaustibility. Inexhaustibility is equivalent with multiple locality. Transcendence, excess, belong to every limit, but every limit and every transcendence is local. This is locality's answer to Hegel, preserving his insights into the divided nature of determinateness but rejecting the infinite side of Spirit.
Where my view of locality differs from historicism is in the latter's emphasis on history and time. Every being is located inexhaustibly in many locations and is locatable in many others, including unknown and still to be established locations. History
Page viii
and time, past, present, and future, compose only some of the inexhaustible locations for beings and for human beings. Where locality differs from existentialism lies in the sense of despair that the latter takes to inhabit our discovery that humanity is not God: the infinite constantly throws its shadow over human finiteness; finite being is absurd. To the contrary, I believe that reason belongs inexorably to finiteness. There is, moreover, a transcendence inherent in locality that, if not equivalent to infinity, is equivalent to inexhaustibility.3 There are laughter and joy amid the despair. What may be added is that these are as inseparable from tears as truth is from error. For there are profound dangers inherent in finiteness, namely, that human life and practice will recurrently contribute to human misery. Nevertheless, there is no shadow to the infinite, no unqualified universality, that surrounds the locality of human practices.
In this part of the trilogy, I examine what Aristotle called praxis, the practical judgments that compose human activities. The discussion ranges from everyday activities to ethics and politics and to wisdom; from language and discourse to technology. Understood as practical judgments, these are largely the topics that constitute the focus of Heidegger's analytic of the ontological structures of
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