Sobreordination in every day life

 

Sobreordination in Every Day Life

©By Abdel Hernandez San Juan

   Written in English and translated to English 

by Abdel Hernandez San Juan

  Must we sustain the existence of sobreordination in the worlds of life? this question is sufficient to start discussing the issue. 

   Because of the worldneess immediacy and mundane decurse of life world it looks to be that sobreordinations are the opposite of life world, one might even think that the entrance in the field of sobreordinations is already a way to exit worlds of life and certainly a world of life defined by the pragmatics of daily life, the arts of living and quotidian activities both of free time and of working time, supposes a contingency between pragmatism and decursive happenings that seems to be empty of any sobreordination

   To seize the less form of sobreordination in life world toward the more pragmatic senses of the mundane and the practice of everyday life I will write on Anglo-Saxon pragmatism but in this occasion I have realized necessary to discuss the issue of the relation between life worlds and sobreordination not by other reason than because there is indeed sobreordination in the worlds of life and it play an important place under it

    In a few words before analyzing the issue in question I consider necessary to offer a revisitation to main concepts establishes the worlds of life in phenomenological sociology.

   This revisitation is needed here not because the analysis of sobreordination depends on it, but because if we pay attention this main concepts are not referred themselves to any kind of sobreordinations, in fact, as the concepts which stablish the main structures and taking shape of life world in a sense phenomenological and transcendental, all about it concern with immediacy levels and as such nothing as sobreordination appears on it, however, but in the reverse sense, as we will seen sobreordinations take place necessarily around and among also this main concepts.

    One of the objectives of this essay beside to abound on sobreordination is to analyze in what modes sobreordination is related and intersected among these transcendental phenomenological concepts. The main concepts of phenomenological sociology stablishes as an axis of relations defined by a main pair and a constellations of related concepts in between such as follow

Main pair

Common sense and world of life

The concepts constellated around this main pair are

Experience

Acervo

Tipification

pertinence

significativity or meaningfulness

  Experience is well known by all of us. Practically nothing in existence under life world must be sustained without requiring and be crossed through from one extreme to the another by experience. Neither as a domain scape from experience, under language abstractions, under communication, under said things, under interpretation, under living in the city, at the internet, within medias, in the computer, museums, the daily practice of mundane things, travels, people we meet, under job, memorizing, remembering, nothing space from experience

  Experience is the more important transcendental concept in the history of science, it encompass all realities, worlds and universes, an immediate past become experience, even when experienced as full of surprises, a present being alive is itself experience, all that happen become experience, the concept of experience overline that all we have experimented is more than observing as an external testifying, but that reality itself and a world is something happening to us and that as such nothing of that must have cohesion, ontological consistency and sense to us without becoming experience, experience is a concept contrary to the distinction between a world of observation and an observed world about which the subject is not belonging in a participative mode, nothing as not belonging is possible under experience, a cold distance is excluded from it, it overline that we are affected and permeated by all we live and that we are a part of it as much that we are not passive observers

     From the moment we live a world we experiment it and its experimentation suppose itself an experimental phenomena to us as to the world, this concept of experimentation is feel under experience and experience shelter it, in fact, the transcendental dimension of experience is evolved in the fact that it transform the experimented in something internal to us and as one with ourselves, and as such It evolve a transcendental sense of experimentation, thus what have occurred in the world have occurred to us so becoming relevant as something that impact and permeates us transforming our life, nothing is a innocuous distance is considered here

   We use to say the experience I had with the accent on an experience which was to a certain point autonomous as saying "but you can also have the experience if you do what you must do to experience it". We say sometimes also "the experience was incredible", besides on the other side we said, "that is not my experience in regar", "my experience instead consists on this or that", or we must say "I recognize that you have a great experience on something", a moment to focus not as much on experience as falls out, experience and world or reality, experience and liveness, but on experience and acervo, experience and accumulation as a learned knowledge.

   Experience may also and frequently be about the life of the person and define even the person as a whole as saying "my or your experience of life" so as becoming what shelter and embrace knowledge, reason, intelligence, intellect, so that experience encompasses all we cumulate including memory too.

   We comprehend the experience of life in that form as when saying "he or she experienced his twenties", the one who is in his thirties have the experience of the twenties while not in reverse, so as to say "you are in your twenties and I am in my forties".

   The experience of the individuals of course is different according also to the exclusive circumstances of single unique life’s, each one had experience, read, and knowledge something different to another one, but what is important to be overlined about experience is that both space and time are transcendental under it

   We have experience to the right now in the continuum present of the life world, but we also have experience of an immediate past as well as of a longer past while the new to come is yet not a part of experience, experience however is major in the ways we will live it, all we will read, all we will know such as new persons, all we will speak in dialogues, all we will see in films, all we will organize as our ends to free time as to work time will be under experience, it participates in our reflexive activity, in memorizing and reconstructing, in expressing and interpreting and is weaves under the quotidian pragmatiques  what we decide or choice to do now or in few hours, today or tomorrow, this week or the next one

   Experience is also related indeed with preventive and asertoric dimensions since all we know is known with experience and as such also what is new and a surprise will be evaluated by experience

  If we are in front of several options when everything to be choice is new only our experience prevents us of the way to be taken, it decides in us the way we will choice, we must follow it.

  Beside that a question about the new and unexpected merge: How to do when everything is completely new, must be learn and we don’t have yet an experience of it?

   Well, at this point, undoubly as soon as something new is already know it become an experience but before knowing it if that is completely new pertinence replace experience, another of the transcendental phenomenological concepts goes to the forefront, if something is fully new to our apprehension, for example, a travel to a place unknow by us before, when learning must be obligated to deal with novelty, a new book to be read, a new person to meet, pertinence and meaningfulness replace experience and goes to the forefront

   When something is new to experience pertinence shelter it, through discerns of pertinence the learner guaranty to relate what he know with the unknown to be known and as such realize preventable and in an asertoric mode, to be open to know what is pertinent, step by step which mean nothing than pertinence by pertinence the learner realize to advance, it tell him or her the way to take, the addressing and the towards so as to be open each time and again and again to the next step, a level of risks is valuated from pertinences, nothing as going a way out of pertinence will be done

     We has sited here examples in which everything is new as in a travel to a new village, city, country, culture, or place, but we don’t need to go so far as to experience the appears of novelty in our own immediacy, in fact, no longer considering extremely new things, but looking to our daily well known universe over there we also have constantly forms of novelty and news, we usually don’t know what a well-known person will ever tell us, we must be open to constant surprises about what others are going to tell us and as such the different concepts of phenomenological sociology alternates in between ever in our mundane surroundings

   For example, when novelty is extreme tipification goes almost to the level of zero because nothing is already pre-typified but when something is well known but new things arrive, tipification majorly participate in encompassing the previously typify with the level of pertinences needed to deal with the new to be learn and incorporated

    We don’t know what a person will say to us but we had typified what must pertinently be say in certain previously known situations, under pertinent situations the possibility of novelty is reduced by tipification, we don’t know exactly what will be say but we know the kinds according to the situations

  We must remember that in phenomenological sociology the main pair is world of life and common sense and that as such the other concepts are subordinated and constellated to it, we must also remember that the main objective to us in this sociology is to know how we know

     When we think on experience we have the impression that experience and acervos are the same and without doubt acervos belong to experience in a first instance and level but a level indeed very general, experience in fact is more general than acervo and this last one must be considered instead as an specialized and focused area derived from experience but which acquire an independence from it, both are related with accumulation and memory, but we can’t obtain by only experience what we might with acervo around a variety of things

  Experience is not sufficient to comprehend the whole dominion formed by modes of cumulated experience, when experience is cumulated something new arises from it, will be better to say not exactly new but complex and enriched to levels that an specialized new forms of phenomenological elucidation start to be needed, this is the source of acervo and its sake, learned knowledge, lived experiences turned to acervos participates then in the interpretative activity, hermeneutic, elucidatory and relative to our comprehension of the world, of reality, of cities, of cultures, of backgrounds, of other persons, of society, of art

   The concept of acervo we must say that is defined as an specialized area which turn to be a concept itself in the phenomenology of transcendental concepts in life world. It is especially obviously within interpretative activities, in the hermeneutics meaning when we turn to phenomena’s needed of compression, as soon as we move our attention beyond accumulation as something passive to instead call the active form of that background in elucidation or interpreting and we ask ourselves about conditions of comprehension acervo goes to the forefront and replace experience. 

  I have already discussed some examples of acervos at the cultural and social level of subjects in communication in my essay between acervos and backgrounds such as refreshing it in memory, a communication between two persons who have a different or the same acervo about a city, one who know it, one who was never there before, or two personas who share the similarity of acervo around the same city, culture, idiom, dialects, idiolects, languages an so on, someone who have the acervo of a certain form of art someone who dont know it, someone who have the acervo of fashion in one culture someone who don’t know it and how all that is reflected in the forms of interpreting, calling aspects of the acervo to elucidate or understand, or understand what other is speaking about, someone who usually read fiction have a different acervo to another one who read philosophy all the time while not fiction, etc, etc

   In everyday life situations under the life world acervo is thus major to understand the hermeneutics of elucidation, understanding and comprehension of both the already know as well as the unknown

  We have not yet defined what significance or meaningfulness is and why are we here speaking on significativizations or meaningfulness instead than on significations or meanings, the concept of significativization or meaningfulness is of a great importance in phenomenological sociology it overlines that something is making sense to us and from the moment if makes sense to us It becomes significative and meaningfulness

   It overlines again placing us between common sense and life world between day and nights how the things some others said to us make sense to us or we make sense of it, how we make sense of experience, of what we experiences and live. On the other side this concept overlines not only the mere making sense of it, but also how we significativize things, meaning, how something become significant to us, we defines with significativity an endowed activity of elucidation of sense through which something become significant to us

    The concept of signification and of meaning on the contrary fix the sense as the content of a form considered and seen by its discursive and textual autónoma, It is meaning as the contents of something. 

  The concept of significativity and of meaningfulness is the opposite of fixation or attribution of meaning to a form as it is usually set aside and separed within signs, discourses, texts, visual and sound signs

  We speak on significativity and meaningfulness since in the quotidian words the idea of signification and of meanings is disseminated and dispersed, in the worlds of quotidian life the major and prevalence quit is about set in relations, meaningfulness and significativity replace and substitute meanings and significations

  In the life world quotidian universe things make sense to us or not, we endowed and give sense or not, things are intelligible explicitationes oriented to understanding in relation with the life decurse or are discarded, this process by which things made sense to us define what we choice as significant and as such the activity by which we endowed senses

  As discoursed before the intramundane horizont is plentynness of sense, the intramundane nature of the quotidian world of life is not something coming from the sky, it is weaved and configured by elucidation and explicitation around experience and enough as the source and sake of significativity and meaningfulness

  The concepts of phenomenological sociology are transcendentals because world of life itself is transcendental

  We must then ask under it on the sense of typifications

   Tipification is a concept of great stability to the worlds of life, a typified world is an accepted world. A typified world is a known world by its repetitions, tipification as pertinence which give structure to the common sense, participate in the stability and continuity of common sense. 

  By this motive, the relation between tipification and repetition stablishes was is typical, it serves to define the quotidian offering to experience patters and standards, patrons and esquemas, for example, it is typical that a sir who bring the newspaper to houses access home earlier in the morning with a bicycle letting it at the external post mail box near to the garden in Houston, san Francisco and new York, but it is not typical that this man proclaim with his voice the arrival of the newspaper as in an out market saying the merchants prizes as news, at least not in this tree cities, while it might be typical to proclaim it in such a form described above in Monterrey Mexico and Caracas, if a newspaper vender man proclaim in that form with his voice the newspaper arrival in Houston, new York or san Francisco it is something absolutely unexpected, a surprise, some untypical, out of tipification and if later hi call to the door asking coffee that is more seldom yet a complete novelty thus that in such a case pertinence fully replace tipification as tipification is not explaining the unexpected behavior

  It is not pertinent to hear someone calling my door and at opening it to find there an harlequin doing body gestures without using the voice, if someone is calling my door it must probably be a neighbor, an evangelist to proclaim the bible or some unexpected friend visiting, but if the unexpected harlequin explain to me that he his collecting money donations to a circus activity which will be play a block from there or to a cultural activity nearly, I may probably consider pertinent to offer a coffee to him

  A first form of sobreordination in life world might be identified by telling a story on experience, the narrative activity by which someone narrate to others quotidian things, this form of sobreordination that can also be recognize within fiction through film and literature, is a part of daily life subjects in a mundane environment, people usually tell stories about simply what they saw, listen or experience during their days, weeks, months or even on past experiences, people also repeat the experience in several form by simultaneously telling it to others, the usual case today with the new media’s technologies such as the internet, electronic mail boxes and what’s app and other programs is about narrating the day or week choicing and selecting thing from life to tell to others such as Friends, family members or a girlfriend something that use to substitute the ancient roll of paper letters sended to others with handmade writing calligraphies

  The phone is yet used to tell stories of daily life and certain television programs are yet dedicated to it, narrating a travel for example

   All this are forms of sobreordination by which I mean that something is experienced again in another level far to the immediacy level it was experienced at the intramundane horizont, this is now experience through memory as a remembering in language.

    Sometimes we tell a story narrating it to someone who also experience it so as creating a single expressive version on it since another one must narrate the same according to another impressions, perceptions and interpretation ahíle often we tell stories ato someone who never experience It, in such a case the intermediation big, something experienced in being intermediated in language beyond the people who participated in it

   Sobreordinations are also frequents since people made plans toward their ends during the week, the month or the year anticipating the steps to follow as well as usual by the effect of recalling what was experience alones with themselves as in monologue as a way to reflect and obtain conclusions on experience within reflectivity and self-analysis

   But what is indeed amazing is how the phenomenological transcendental concepts of life world immediacy and intramundane horizonts continue to be majors at the sobreordinated level, in fact, tipifications, pertinence, acervo, experience and significativity continue regulating, ruling and having effects at the sobreordinated level in a form we must define as an overadded dimension

   The overadded dimension is nothing else but a repetition that start since telling a story that is being superposed to the immediacy level of the intramundane, a new order of added language developed from another stratus which is not yet the former one of simply experiencing it.

    Why and how are the phenomenological main concepts of life world still working at the sobreordinated level if such concepts are immediately related ontologically to the immediacy?

  This question which looks to be very simple leads us to remember the Hegel distinctions between worlds itself and a putted world, according to Hegel something is itself but something is additionally not as itself as the former one but putted over it as another dimension, Hegel defined the first dimension as inmediation and the second as mediation but indeed what truly happen is that the second level defined as mediation is also mediated, in fact, Hegel explained that  which seems to be a putted form of world such as for example according to him reflection is not a first kind of pure world of a being which is, but a reflected putted one, there is in between what is itself and what is putted over it a kind of dialectique, world itself seems to mediate all forms of putted world later transforming it in a world itself and in reverse, several form of putted worlds mediates under itself forms of worlds itself, this Hegelian distinctions are major here to understand why concepts as experience, tipification, acervos, pertinence and significativity are a first level part of the world itself, the immediacy of the intramundane horizont but later it also works in a putted level, the one of added forms of sobreordinated languages were things are not experienced as for the first time, but as repetitions, reflections or added languages superposed to the first immediacy ones such as memorizing, tellina stories or reflections

    This philosophical reflection on ontology leads us to conclude that we must study forms by which both levels are intersected or working one among the other, in telling a story the stratus of the language which tell the history seems to be constituted by a nature independent and set aside from the immediacy level of the former experienced, but if we pay attention we must find also forms of superposition’s, for example, in a dialogue about a dialogue

    If instead of having a dialogue on a theme or an issue external and unrelated with the dialogue itself we choice to speak on dialogue so as getting a dialogue on dialogue, we have the sense of the two discussed orders:

  Inmediacy level: The intramundane Horizont

  Sobreordinated level: reflected, repited

 The language order from which the dialogue take shape as something happening in language and the referential level as the topic of the dialogue often considered as something outside that dialogue, becomes sobreordinated

   The movement and sequence of the current and present dialogue that is taking place since the content of it is the dialogue itself appear to be taking decurse at the same time the dialogue take shape, so that there is not a language stratuss of speaking and another think external to it about the speaking refer, but the referent of the dialogue and its topic seem to decurse toguether with the dialogue forms

  Since this moment we immediately perceive how the immediacy level of the happening time of the intramundane horizont take shape at the same level of the supposed to be sobreordinated and as such we have a tautology in which two planes are decursing simultaneously

   Gregory Bateson explored this kind of paradoxes within some of his metalogues while his accent was more mystic than focused in linguistic issues as we are tempting and attaining to discuss here but at the end in any case recognizing the same principle, he and some of his critics and admirers such as edgar moran defined it as buckles and certainly there is a kind of buckle something kristeva recognized as linguistically well based and supported

   Well defined as tautology or as buckle, I prefer tautology, the true is that we have examples clearly illustrates how the immediacy and the sobreordinated can take shape simultaneously

   A dialogue on a film that we are perceiving at the same time it is being taking shape in front of us from frame to frame and from cut of cinema to cuts of cinema, is another example of it so to speak

   

Bibliography

Habermas Junger, The Theory of Communicative Action 1 and 2, First Manuscript Version, The Library of the University of Visual Art Armando Reveron, Caracas

Habermas Junger, The Problem of Comprehension in Social Sciences, The Theory of Communicative action, Boston, Beacon Press. 

Habermas Junger, La Problemática de la Comprensión en Ciencias Sociales, Pp, 144-196, Teoría de la Acción Comunicativa I y II, Taurus

Schütz Alfred, El Conocimiento en los Mundos de la Vida Cotidiana, edited by Schutz wife Ilse Heim with Thomas Luckmann