By George T Rozos
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Practice corresponds to the process by which sedimented meanings generate cultural objects, while theory is the way by which sedimented meanings are understood through being rendered transparent by way of desedimentation. The unitary claim of philosophy is not advanced by virtue of any supramundane form of being, but on the basis of the interpretation of cultural objects or other manifestations of commonly shared culture. Contrary to the prevailing view of common sense and scientistic understanding that it is somehow resides in the clouds, philosophy, in its dual capacity as outlined above, has its feet on earth.
Under these circumstances, physicality and violence against these embodiments of established instrumental reason are challenges against categories of high presuppositional status, which have been embedded in institutional structures through long social practice. For example, ethical and emotional neutrality, the hallmarks of instrumental reason, have been institutionalized in the rules, codes, forms of communication, dress, manners and not least in the design of working and living spaces. Even if our radical is self-conscious about resisting instrumental rationality, it is next to impossible not to succumb to some of these pervasive social forces.
On the negative side, each is remaining irrevocably attached to his polar term, seemingly unaware of the negative effect this entails for dialectical synthesis through the involvement of the opposite term. W e seem to be confirming familiar tentative conclusions via a different route: Unless w e relinquish the standpoint of the individual, and the associated scientistic predictive rationality, and adopt instead that of the group, and the retrospective outlook that goes with it, the dialectical synthesis of theory-practice into action will remain elusive.