Are we governed by words or numbers? Martin Heidegger’s star pupil, Hans-Georg Gadamer, points a penetrating flashlight at this question of words vs. numbers when he writes, “It is obvious that not mathematics but the linguistic nature of people is the basis of human civilization.”
According to Gadamer, our primary way of being is interpretative rather than computative. Our fundamental function is to cope, not to theorize. He argues, we can never finally step outside the traditions and practices of our culture. As one critic stated, “the metaphysical aid of a view from nowhere is seen by Gadamer as a questionable illusion that can have damaging consequences for a culture. It is not that scientific methods are mistaken—he thinks that science is involved an unstoppable dynamic which cannot be halted by philosophical or other objections…Gadamer gives a central role to art in questioning the dominance of the methods of the natural sciences. The artwork is not something to be determined by concepts, but something which ‘happens’ via its reception in real social contexts…”
Think about the interaction between words and numbers in the opening of Vladimir Nabokov’s memoir, Speak, Memory:
The cradle rocks above an abyss, and common sense tells us that our existence is but a brief crack of light between two eternities of darkness. Although the two are identical twins, man, as a rule, views the prenatal abyss with more calm than the one he is heading for (at some forty-five hundred heartbeats an hour).
Vladimir Nabokov, Speak, Memory, Vintage Books, 1989, page 19.
Note how Nabokov describes our existence above. Think about the word “eternities”? It brings to mind infinity. For example, in algebra, 1/x goes to infinity as 1 approaches zero. Nabokov also states that man is doing all this infinity-watching which he describes in heartbeats per hour.
Another issue in this realm and domain confusion is provided by Gabriel Marcel, when he writes, “We must carefully avoid all confusion between the mysterious and the unknowable.” Marcel continues:
A problem is something which I meet, which I find complete before me, but which I can therefore lay siege to and reduce. But a mystery is something in which I myself am involved, and it can therefore only be thought of as “a sphere where the distinction between what is in me and what is before me loses its meaning and its initial validity”. A genuine problem is subject to an appropriate technique by the exercise of which it is defined; whereas a mystery, by definition, transcends every conceivable technique. It is, no doubt, always possible (logically and psychologically) to degrade a mystery so as to turn it into a problem. But this is a fundamentally vicious proceeding, whose springs might perhaps be discovered in a kind of corruption of the intelligence. The problem of evil, as the philosophers have called it, supplies us with a particularly instructive example of this degradation.
Just because it is the essence of mystery to be recognized or capable of recognition, it may also be ignored and actively denied. It then becomes reduced to something I have “heard talked about” but which I refuse as only “being for other people”; and that in virtue of an illusion which these “others” are deceived by, but which I myself claim to have detected.
We must carefully avoid all confusion between the mysterious and the unknowable. The unknowable is in fact only the limiting case of the problematic, which cannot be actualized without contradiction. The recognition of mystery, on the contrary, is an essentially positive act of the mind, the supremely positive act in virtue of which all positivity may perhaps be strictly defined. In this sphere everything seems to go on as if I found myself acting on an intuition which I possess without immediately knowing myself to possess it— an intuition which cannot be, strictly speaking, self-conscious and which can grasp itself only through the modes of experience in which its image is reflected, and which it lights up by being thus reflected in them.
Gabriel Marcel, The Mystery of Being, Vol. 1: Reflection & Mystery, Harper Torchbooks, 1965, page 260-261.
A final profound confusion is the body as a physical item vs. a means of expression. Picture Fred Astaire dancing opposite Ginger Rogers. You have both the movements of his dance and what he conveys through body language. In order to dance, you have the biochemical fuel (food) to enable the biomechanical movement of the dance. The courtship expressed through his movements is something different. Marcel describes it thus:
We should recall, at this point, what we said in an earlier lecture about the body; the latter is not merely an instrument, it presents us with a kind of reality which is quite different from the reality of any sort of apparatus, in so far as it, my body, is also my way of being in the world.
Gabriel Marcel, page 257.
See also “Existence and the Problem of Separability”, “Is It Good to Be a Detached Observer?” and “Arguments Without End: A Few Simple Examples” which also reference Marcel.