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The challenge to reconnect with seminal and transformative elements concealed within the Judeo-Greek tradition.

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Thinking crosses from the Nineteenth to the Twentieth century, but its cultural centering does not hold.
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The roles of ideas change for thinking as the centrality of process and temporality gain recognition. Is thinking more like science or art?
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Earlier ways thinking had shifted in its relations with ideas; Kant's critical philosophy, Hegel's dialectics, the emergence of ideology
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In a quest to cure itself of ideology and find its proper heir, philosophy contemplates ending itself or turning itself inside-out.
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Hinges of revolutions in thinking. Roles of ideas in cognition versus 'transformative practice' at the threshold of the Twentieth century.
jump to VI(a)
New foundations for subjectivity: phenomenology and hermeneutics show how immersion in presence opens thinking beyond ideas.
jump to VI(b)
New foundations for objectivity: concepts as forms of potential for experience. The reach and synthesis of concepts as forms of potential exhibits thinking's openness toward the future.
jump to VI(a)
New foundations for meaning: myth uncovers metaphor as meaning's deepest roots and as the basis of thinking's openness to the past. Religion's way of conjoining presence, future and past as opennesses.
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Heidegger's revolutionary attempt to integrate thinking's openness to future, past, and present. His need to reshape Truth's meaning.
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Factors missing from Heidegger's kind of temporal thinking; Nietzsche's values on play and life; Paul Ricoeur's exploration of metaphor and narrative temporality; Susanne Langer's organic approach to symbolic form.
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Modeling the integration of factors required for a comprehensively temporal thinking. Meaning's situation between objectivity and subjectivity. Is Plurality more basic than Unity?
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Gilles Deleuze's 'polyrhythmic' approach to objectivity and its impact on the status of concepts as given in VI(b), above.
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Emmanuel Levinas grounds subjectivity in exposure and expression; the significance for Husserl's objectives as described in VI (a), above.
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Temporal thinking is pluralistc. Proximity. Understandings of Mind and Life can guide each other by their common ground of individualization and integration. The dimensions of temporal openness isolated in the three parts of section VI, above, meet in lived experience as sense, concept, and meaning. The challenge for thinking of a 'wisdom of love'.

An appendix to the main text, Tracing the Notion of Difference considers, with the additional help of David Bohm's, Ludwig Wittgenstein's, and Jacques Derrida's ideas: (a) aspects of difference which are contemporary for both science and philosophy, (b) problems with formalizing the notion and its variant meanings, (c) difference's concealments in the history of ideas, (d) its relation to temporality and plurality for thinking, and (e) how difference complements proximity for outflanking the tradition's principle of identity.

Placeholder for links to resource lists, acknowledgements, technical notes, etc.

'O Time, Cash, Strength, and Patience!'  
                           -Herman Melville