S Cunningham – författare

What is appropriate? Do I act like I never saw the letters and put them back in with her things? Do I show them to my dad and ask him what is appropriate to do with them? out of respect for mom and out of respect for those of us who survive her because they could have just as easily fallen into anyone elses possession, I will share with you these letters. -S. Cunningham, Chapter 23: Dear DiaryDue to various circumstances, she may become overwhelmed by many responsibilities which she feels before God she must be able to meet. She doesnt want to complain, because she wants to be totally surrendered to Gods will and respectful of her husbands leadership. If her husband does not sense the pressure his wife is under, and if she feels this is all Gods will, then she has NO OUT. This can lead in extreme circumstances to mental disorders (temporary or permanent) or suicide. -Carol Cunningham, Chapter 9: Dear TimMaybe Im insane and irrational in an attempt to explain my mothers death, but to me it makes more sense now. Now that I read moms writing what she really felt. I read these letters and for the first time see her as more than a mother, but as a person with weaknesses and struggles like anyone else. -S. Cunningham, Chapter 23: Dear Diary

It was while reading HusserI's Cartesian Meditations that the subject of the present volume first occurred to me. And in a way I am offering a somewhat oblique commentary on HusserI's Meditations - "oblique" because it is not a systematic elucidation of the entire text. Nonetheless, it is primarily with the task of the Meditations that I am concerned. It is there that the antipathy between natural ~anguage and HusserI's quest for certainty come clearIy into focus. (Other texts are cited insofar as they shed light on this central work or illustrate the fact that HusserI did not significantly alter his position on the problem. ) My purpose here is to further sharpen that focus, showing that the consciousness within the phenomenological reductions is essentially language­ using. Working with the Wittgensteinian insight regarding "pri­ vate languages," I attempt to show that a language-using con­ sciousness cannot effectively divorce itself from its social context and is unable, therefore, to perform the radical phenomenological reductions. Solipsism, then, is never a genuine problem, but nei­ ther is the elimination of all existential commitments a genuine possibility. Finally, I conclude that language-use bridges the distinction between essence and existence, the transcendental and the transcendent, the ideal and the real-making the phenomeno­ logical method incapable of providing the apodictic foundations on which all metaphysics and science will be rebuilt.

It was while reading HusserI''s Cartesian Meditations that the subject of the present volume first occurred to me. And in a way I am offering a somewhat oblique commentary on HusserI''s Meditations - "oblique" because it is not a systematic elucidation of the entire text. Nonetheless, it is primarily with the task of the Meditations that I am concerned. It is there that the antipathy between natural ~anguage and HusserI''s quest for certainty come clearIy into focus. (Other texts are cited insofar as they shed light on this central work or illustrate the fact that HusserI did not significantly alter his position on the problem. ) My purpose here is to further sharpen that focus, showing that the consciousness within the phenomenological reductions is essentially language­ using. Working with the Wittgensteinian insight regarding "pri­ vate languages," I attempt to show that a language-using con­ sciousness cannot effectively divorce itself from its social context and is unable, therefore, to perform the radical phenomenological reductions. Solipsism, then, is never a genuine problem, but nei­ ther is the elimination of all existential commitments a genuine possibility. Finally, I conclude that language-use bridges the distinction between essence and existence, the transcendental and the transcendent, the ideal and the real-making the phenomeno­ logical method incapable of providing the apodictic foundations on which all metaphysics and science will be rebuilt.