Robert Sokolowski

Catherine Pickstock's book is about Catholic liturgy. What does it have to do with political theory and philosophy? Telos has recently been concerned with the problem of modernity — especially its rationalism and the domination of the sovereign state. Both of these problems have come to the fore with the fall of the Soviet Union in the East and the rise of postmodernity in the West. These same problems have their counterparts in theology. Modernity and postmodernity have not left the churches untouched. One of the most important consequences has been the reform of Catholic liturgy in the late 1960s. Up to that point Catholic liturgy had been, in the technical sense of the term, premodern

Philosophers have long agreed that thinking is expressed in the use of language, that we “think in the medium of words.” It is also true, however, that we think in the medium of pictures, and it is likely that these two ways of thinking are interrelated; certainly, we could not think in pictures if we did not have words, and perhaps we could not use words, in principle, unless we were also engaged in some sort of picturing, at least in our imagination. An ideographic language like Chinese would give greater support to the latter possibility than would our phonetically based form of writing.

Husserl’s Idea of Phenomenology is his first systematic attempt to show how phenomenology differs from natural science and in particular psychology. He does this by the phenomenological reduction. One of his achievements is to show that the formal structures of intentionality are more akin to logic than to psychology. I claim that Husserl’s argument can be made more intuitive if we consider phenomenology to be the study of truth rather than knowledge, and if we see the reduction as primarily a modification in our vocabulary and discourse and not as simply a change in attitude. I briefly compare Husserl’s concept of philosophy with those of Plato and Kant.

WHEN WORDS APPEAR THEY INTERRUPT the dense continuity of things. Pictures do so as well, but in a different way. The things surrounding me form a dense continuum: my attention can move from one thing to another without leaving what is immediately there. I can go from the table to the rug to the chair to the lamp and to the wall. But if at some point I come to a picture, this plain sequence is broken, and although it may quickly be picked up again, it is interrupted by the picture. When I hit the picture, I am no longer just with what is immediately there. I am with the depicted as well as with what is itself there. It is as though a fourth spatial dimension suddenly came into play, not effacing but being added to the three that were and are there all along. A new horizon appears and is blended with the one in which I am engaged.

This book explores a dimension in Husserl's thought that is, unfortunately, usually neglected, the analysis of formal structures in thinking. It examines such topics as formal ontology, formal logic, logic and mathematics, set theory, and, most of all, the theme of parts and wholes. Moreover the book does not just comment on Husserl's treatment of these topics; it pursues them as philosophical issues, shows how Husserl's position can be compared with that of other thinkers, and traces some of the influence he has exercised.

The first part of this essay presents Patrick Masterson’s exposition of the phenomenology of religion developed by Jean-Luc Marion, and his exposition of the Thomistic philosophy of religion. Masterson argues that phenomenology can be helpful as an analysis of faith and religious experience, but it remains within subjective immanence. It needs to be complemented by a metaphysical analysis that deals with causation and explanation, as Thomism does. The essay then makes three points: first, that phenomenology need not be limited to the merely subjective domain nor need it fail to speak about being; second, that Thomistic “cognitional existence,” as developed by Joseph Owens, can be fruitfully compared with the domain studied by phenomenology as the analysis of being as truth; third, that the “saturated phenomena” introduced by Marion and used by Masterson involve categorial articulation and hence some initiative on the part of the knower, even in matters of religious faith. The essay discusses issues such as the nature of philosophical discourse, the differences between the modern and the premodern understandings of appearance; and the nature of cognitional existence in words and images.

The title of this book speaks of the "entanglements" in Wittgenstein's thought. The author claims that most of Wittgenstein's later philosophical criticisms are really criticisms not of philosophical discourse as such but only of his own earlier conception of philosophy as expressed in the Tractatus. In particular she claims that the classical Kantian transcendental philosophy escapes Wittgensteinian criticism; indeed Wittgenstein's own early philosophy, far from being a kind of transcendental philosophy, as Stenius and others have argued, would fall into what Kant would consider a precritical and dogmatic kind of thinking. Wittgenstein's early thought does not, she claims, question the possibility of our thoughts' being related truly to the objective world. It merely accepts a relationship between logic and being.