TDC/Planning-Organization: Difference between revisions

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Already, I've said a lot, jumping into speaking of my life. That's a needed start in thinking about the personal meaning of something. To enable anyone to judge what I think about something, I must reveal myself as a thinking, living person. Somehow, I think I must have recognized early on that both meaning and judgment were situated in the life I'm living. That's problematic, and I don't remember when or how it occurred to me, and I still can't make full sense of it. The recognition didn't come marked with some epiphany. It just seems to have been there, and with it, there's something else of import. Things of great significance in our lives seem to reveal themselves from a fog of ignorance as a contingent, imperfect emergence out of the ignorance, which leaves much behind it, still shrouded in an indefinite unknown that one can not make go away.

~~But~~ I'm saying too much. To savor meaning in my life and to make good judgments in it, I need to tell stories about it, to reflect, to bend it back, to flex it again. But every life ~~comes brimming~~ with particulars, each ~~of which is~~ different and distinct. In the ~~midst~~ of ~~all that~~, we easily lose ~~the thread~~ of meaning as attention ~~becomes~~ overwhelmed. To cope with that, we use names to signify topics or themes, insubstantial abstractions, to provoke, guide, and sustain attention.

Perhaps I'm saying too much. To savor meaning in my life and to make good judgments in it, I need to tell stories about how those things appear in my life, to reflect, to bend back on them, to flex them again. But every life chatters with innumerable particulars, each different and distinct, here now, gone before the next. As they rush upon us, left right up down, behind, in front, and all around. In the whirl of life, we easily lose our threads of meaning, attention overwhelmed. To cope with that, we use names to signify topics or themes, insubstantial abstractions, to buffer, provoke, guide, and sustain attention.

Already, that's what I've done in talking about ignorance introduced the first of three big areas of meaning that I think have arisen for me in the course of my thinking and acting. Let's place a kind of marker on it, recognizing it to be, here at the beginning, a meaningless phrase, on the actuality of ignorance as the ground of knowledge and meaning in our lives. And while we're at it, let's put down to more currently empty phrases—

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 <p>Already, I've said a lot, jumping into speaking of <i>my life</i>. That's a needed start in thinking about the personal meaning of something. To enable anyone to judge what I think about something, I must reveal myself as a thinking, living person. Somehow, I think I must have recognized early on that both meaning and judgment were situated in the life I'm living. That's problematic, and I don't remember when or how it occurred to me, and I still can't make full sense of it. The recognition didn't come marked with some epiphany. It just seems to have been there, and with it, there's something else of import. Things of great significance in our lives seem to reveal themselves from a fog of ignorance as a contingent, imperfect emergence out of the ignorance, which leaves much behind it, still shrouded in an indefinite unknown that one can not make go away.</p>
-<p>But I'm saying too much. To savor meaning in my life and to make good judgments in it, I need to tell stories about it, to reflect, to bend it back, to flex it again. But every life comes brimming with particulars, each of which is different and distinct. In the midst of all that, we easily lose the thread of meaning as attention becomes overwhelmed. To cope with that, we use names to signify topics or themes, insubstantial abstractions, to provoke, guide, and sustain attention.</p>
+<p>Perhaps I'm saying too much. To savor meaning in my life and to make good judgments in it, I need to tell stories about how those things appear in my life, to reflect, to bend back on them, to flex them again. But every life chatters with innumerable particulars, each different and distinct, here now, gone before the next. As they rush upon us, left right up down, behind, in front, and all around. In the whirl of life, we easily lose our threads of meaning, attention overwhelmed. To cope with that, we use names to signify topics or themes, insubstantial abstractions, to buffer, provoke, guide, and sustain attention.</p>
 <p>Already, that's what I've done in talking about ignorance introduced the first of three big areas of meaning that I think have arisen for me in the course of my thinking and acting. Let's place a kind of marker on it, recognizing it to be, here at the beginning, a meaningless phrase, <i>on the actuality of ignorance as the ground of knowledge and meaning in our lives</i>. And while we're at it, let's put down to more currently empty phrases—