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Speaking
Speaking is an introduction to the philosophy of language from an existential and phenomenological point of view. Gusdorf's central concern is to analyze speech within the context of human reality. Speech is an abstraction, but speaking is not, he says. Speaking expresses the experimental and dialectical relation of man, nature, and society. It is through speaking that nature is sublimated into the meant and expressive world of human reality.
Hardcover
First published January 28, 1965
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About the author
Georges Gusdorf
44 books9 followersGeorges Gusdorf est un philosophe et épistémologue français. Il est le fils d'un père juif, athée et aux idées avancées, et d'une mère protestante, tous deux de nationalité allemande. Il est né à Caudéran près de Bordeaux en 1912. Il est mort le 17 octobre 2000, à l'âge de quatre-vingt-huit ans et est inhumé au cimetière d'Arcachon. L'œuvre de Georges Gusdorf est marquée par Søren Kierkegaard.
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Displaying 1 - 6 of 6 reviews
April 8, 2021
Segunda leitura. Gusdorf é simplesmente fantástico. Leitura extremamente instrutiva e cativante.
September 18, 2020
A prosa de Gusdorf é a combinação invejável entre força de evocação existencial e erudição filosófica. A meu ver, um dos autores (polímatas) modernos que devem ser recuperados com urgência!
May 5, 2024
Este pequeno livro, encontrado por acaso numa estante de linguística, é um testemunho grandioso da natureza e poder da linguagem despida de abstrações e finalmente imersa na humanidade que lhe subjaz.
O poder de enquadrar, de significar, de denominar o que somos, de reactualizar, corrigir permanentemente as indecisões e noções obscuras. A palavra como matéria prima derradeira do pensamento humano, que irrompe do caos até a um sonho de ordem, harmonia, autenticidade. A palavra que permite o encontro com a alteridade, para lá do aparente muro que nos separa. Contra a banalidade dos discursos, um hino ao esforço por encontrar - a palavra da nossa situação, a cada instante.
A ética da palavra - mandamentos
"Será primeiro que tudo a recusa em contentar com palavras vãs a si próprio ou aos outros, palavras essas que não sejam penhores do mais íntimo do ser. Que a palavra o seja na sua plenitude, sempre significativa de uma presença. A facilidade de expressão verbal dissimula muitas vezes a falta de carácter. O homem de palavra não promete exageradamente, mas paga com a sua pessoa. De resto, a higiene da palavra tem dois sentidos, implicando uma cláusula de reciprocidade. É preciso conceder a palavra aos outros e tomar cuidado em não nos comportarmos de modo nenhum como aqueles que se assenhoreiam totalmente da conversa, nunca prestando atenção àquilo que se lhes diz. Escutar a fala dos outros, é recuperá- la no seu melhor sentido, tentando sempre não a reduzir ao denominador comum da banalidade, mas encontrar para ela um valor original. Aliás, ao proceder assim, ajudando os outros a manifestarem a sua própria voz, estimulá-los-emos a descobrirem a sua mais secreta exigência. Tal é a tarefa do professor se, ultrapassando o monólogo do ensino, souber conduzir a obra educativa até ao diálogo autêntico, no qual se manifesta a personalidade. O grande educador é aquele que espalha em torno de si o sentido de honra da linguagem, como uma preocupação de integridade na presença neste mundo e dentro de si próprio.
(...) O homem de palavra afirma-se no seio da ambígua realidade humana como uma referência e uma marca, como um elemento de tranquila certeza. E corre sem dúvida o risco da solidão ou do insucesso. Não se pode ser autêntico sozinho e jogar sozinho o jogo se todos os outros fizerem batota. Esta é, pelo menos, a desculpa fácil daqueles que tentam justificar a sua falta de palavra com a falta de rectidão geral. É certo que se toda a gente falasse verdade, seria fácil a cada um integrar-se no hábito comum. Mas a tarefa moral consiste em tomar a iniciativa no sentido da obediência ao valor e não ao costume. É necessário ser-se verdadeiro sem esperar que os outros o sejam, e justamente para que os outros o sejam. A personalidade forte cria à sua volta um ambiente de verdade. A exigência que ela manifesta torna-se comunicativa, arrastando os outros no seu movimento. O homem que cultiva a verdade irradia uma luz que remete cada um para si mesmo."
"Toda a compreensão verdadeira é, em si mesma, um trabalho. O herói fala ao herói, o poeta ao poeta, e o apelo do santo só se torna eficaz se libertar em nós uma possibilidade de santidade que ignorávamos. A incompreensão é a intenção de não-receber oposta à exigência de outrem, e simultaneamente determinação de um dos nossos limites. Por isso, podemos tornar-nos estranhos a nós próprios e porque a nossa vida, que por um momento foi elevada à mais alta consciência dos valores, voltou a cair na sua mediocridade habitual podemos deixar de compreender numa atitude que foi nossa, uma promessa que fizemos. Renunciamos então a manter a nossa fala como a voz incapaz de manter uma nota elevada, e que volta a falhar porque nos revelamos incapazes de conservar presente a actualidade dos valores que, em certo tempo, nos iluminaram."
O poder de enquadrar, de significar, de denominar o que somos, de reactualizar, corrigir permanentemente as indecisões e noções obscuras. A palavra como matéria prima derradeira do pensamento humano, que irrompe do caos até a um sonho de ordem, harmonia, autenticidade. A palavra que permite o encontro com a alteridade, para lá do aparente muro que nos separa. Contra a banalidade dos discursos, um hino ao esforço por encontrar - a palavra da nossa situação, a cada instante.
A ética da palavra - mandamentos
"Será primeiro que tudo a recusa em contentar com palavras vãs a si próprio ou aos outros, palavras essas que não sejam penhores do mais íntimo do ser. Que a palavra o seja na sua plenitude, sempre significativa de uma presença. A facilidade de expressão verbal dissimula muitas vezes a falta de carácter. O homem de palavra não promete exageradamente, mas paga com a sua pessoa. De resto, a higiene da palavra tem dois sentidos, implicando uma cláusula de reciprocidade. É preciso conceder a palavra aos outros e tomar cuidado em não nos comportarmos de modo nenhum como aqueles que se assenhoreiam totalmente da conversa, nunca prestando atenção àquilo que se lhes diz. Escutar a fala dos outros, é recuperá- la no seu melhor sentido, tentando sempre não a reduzir ao denominador comum da banalidade, mas encontrar para ela um valor original. Aliás, ao proceder assim, ajudando os outros a manifestarem a sua própria voz, estimulá-los-emos a descobrirem a sua mais secreta exigência. Tal é a tarefa do professor se, ultrapassando o monólogo do ensino, souber conduzir a obra educativa até ao diálogo autêntico, no qual se manifesta a personalidade. O grande educador é aquele que espalha em torno de si o sentido de honra da linguagem, como uma preocupação de integridade na presença neste mundo e dentro de si próprio.
(...) O homem de palavra afirma-se no seio da ambígua realidade humana como uma referência e uma marca, como um elemento de tranquila certeza. E corre sem dúvida o risco da solidão ou do insucesso. Não se pode ser autêntico sozinho e jogar sozinho o jogo se todos os outros fizerem batota. Esta é, pelo menos, a desculpa fácil daqueles que tentam justificar a sua falta de palavra com a falta de rectidão geral. É certo que se toda a gente falasse verdade, seria fácil a cada um integrar-se no hábito comum. Mas a tarefa moral consiste em tomar a iniciativa no sentido da obediência ao valor e não ao costume. É necessário ser-se verdadeiro sem esperar que os outros o sejam, e justamente para que os outros o sejam. A personalidade forte cria à sua volta um ambiente de verdade. A exigência que ela manifesta torna-se comunicativa, arrastando os outros no seu movimento. O homem que cultiva a verdade irradia uma luz que remete cada um para si mesmo."
"Toda a compreensão verdadeira é, em si mesma, um trabalho. O herói fala ao herói, o poeta ao poeta, e o apelo do santo só se torna eficaz se libertar em nós uma possibilidade de santidade que ignorávamos. A incompreensão é a intenção de não-receber oposta à exigência de outrem, e simultaneamente determinação de um dos nossos limites. Por isso, podemos tornar-nos estranhos a nós próprios e porque a nossa vida, que por um momento foi elevada à mais alta consciência dos valores, voltou a cair na sua mediocridade habitual podemos deixar de compreender numa atitude que foi nossa, uma promessa que fizemos. Renunciamos então a manter a nossa fala como a voz incapaz de manter uma nota elevada, e que volta a falhar porque nos revelamos incapazes de conservar presente a actualidade dos valores que, em certo tempo, nos iluminaram."
January 28, 2018
Gusdorf’s stance on ability and humanity’s biological relationship to the natural world in Speaking (La Parole) may not have aged well, but overall this book is phenomenal. Centered around naming and the way that speaking serves as a means to construct reality, Gusdorf brand of linguistic philosophy evokes a sense of Wittgenstein and the mythological in consecutive utterance. This translation is easy to engage with, making this kind of phenomenological text far more accessible than some of the others I have encountered.
March 2, 2022
This book talks about phenomenology of speech. Mr Gusdorf (the original writer of the book) is a French philosopher. The original of the book was written in French. It is in my opinion that Mr Brockelman has translated soundly the content of the book into our common vernacular.
It is for Mr Gusdorf that the reality of the human being is translated into what we call speech. In fact the reality of the person can only be communicated in speech. The perfect speech communicates the reality of the person.
The history of the human species have at times attenuated the definition of language itself. When language's original meaning was meant to unite tribes and cults, the very definition of it also compartmentalise people into different groups. The ups and downs of the function of language is what we call its' attenuation.
The Christians believe that the world is created by speech. A very brief look on how a baby would grasp for words is in fact a communicative attempt of its' reality to convey its' presence into the world. As the fetus grow into an adult person, speech becomes more articulated, more defined. Speech does not belong to a person. Every person is given speech from when they were born. There is a historical context, biological parents, language, and place. Our tongue, larynx, and guttural mouth are only instruments in conveying the reality of our voice into the physical world.
The phenomenology of speech itself is directed towards the world. It is not a one-sided attempt because the effort to be notified by others also signals the physical reality of other human being around us. The term "you speak to someone" is the very definition of this event. Those who talk to themselves are called madmen; in a better light, those who talk to themselves are sometimes done in preparation for a social event - to talk to others.
Speech is an important part of the society, it defines identity and prepares them for the future on-coming event. This eschatological approach to speech is more than the exchange of information. It is the very thread of words.
Speech looks forward in hope to what is coming. It defines society and what society would be like in the future. It transform culture from the archaic into the present - and further beyond. The transformation of our historical culture is being carried by the very element of speaking.
When this eschatological element is missing from our speech, speech is much degraded into exchange of information, into empty words. There becomes a separation between our speech and our identity. Speech becomes hollow. It carries no power. When speech is separated from our identity, it fundamentally separates talking and acting. Giving the power of your Word to someone else is the very meaning of trust. The Word of a person can become powerful because acting and speaking are both one. Giving an empty promise is another of the same thing.
What the society needs to realise is then words become a powerful tool of transformation. Since we were born, we are taught how to speak - well within our contextual surroundings. But we learn - through technology and other means of interaction: about the wider context of society, humanity, and civilisation. We then realise we are not a hermit living in a cave. Through the exchange of interaction, we learn about the reality of another person, another society or groups which can in turn transform us from the outside in (not to note its' reversal function). Our reality is transformed by the very society we belong, and in realisation of a wider context and through interaction with them.
Without speech, there is no individual expression and projection. A person becomes like a lifeless doll who speaks dispassionate automatic tonal noises. There is no relation between their reality and the words they say - or to anybody around them. The correct usage of speech is always related to the reality of the person and its' wider context. It is a subjective tool that is used - even when speaking objectively. It uniquely projects by a certain person and heard by certain individuals. There is identity in our voices.
It is mentioned that although this book concentrates only on the vocal aspect of speech, there are other aspects worth mentioning: biological, psychological, tonal, sonical, and kinetical. The correct projection of speech is always related on the kinetical movement of our body, and how we think. Our thoughts are then our speech.
Our integral present individuality is then essence into the projection of what comes in view of the future. Man of their words, are then very much influential to those around them - Jesus, Gandhi, or a Socrates. Those who stay true to their words are infectious as they project their voice (and identity) and the voice of a larger consciousness that they themselves are servant to.
The duality of expression and obedience or servitude are linked tightly and form unbroken link to the integrity of the individual. One without the other are non-functional.
The purpose of humanity is then to restore chaos back into order - a unification of consciousness and understanding - through speech - the very tool that breaks it.
It is for Mr Gusdorf that the reality of the human being is translated into what we call speech. In fact the reality of the person can only be communicated in speech. The perfect speech communicates the reality of the person.
The history of the human species have at times attenuated the definition of language itself. When language's original meaning was meant to unite tribes and cults, the very definition of it also compartmentalise people into different groups. The ups and downs of the function of language is what we call its' attenuation.
The Christians believe that the world is created by speech. A very brief look on how a baby would grasp for words is in fact a communicative attempt of its' reality to convey its' presence into the world. As the fetus grow into an adult person, speech becomes more articulated, more defined. Speech does not belong to a person. Every person is given speech from when they were born. There is a historical context, biological parents, language, and place. Our tongue, larynx, and guttural mouth are only instruments in conveying the reality of our voice into the physical world.
The phenomenology of speech itself is directed towards the world. It is not a one-sided attempt because the effort to be notified by others also signals the physical reality of other human being around us. The term "you speak to someone" is the very definition of this event. Those who talk to themselves are called madmen; in a better light, those who talk to themselves are sometimes done in preparation for a social event - to talk to others.
Speech is an important part of the society, it defines identity and prepares them for the future on-coming event. This eschatological approach to speech is more than the exchange of information. It is the very thread of words.
Speech looks forward in hope to what is coming. It defines society and what society would be like in the future. It transform culture from the archaic into the present - and further beyond. The transformation of our historical culture is being carried by the very element of speaking.
When this eschatological element is missing from our speech, speech is much degraded into exchange of information, into empty words. There becomes a separation between our speech and our identity. Speech becomes hollow. It carries no power. When speech is separated from our identity, it fundamentally separates talking and acting. Giving the power of your Word to someone else is the very meaning of trust. The Word of a person can become powerful because acting and speaking are both one. Giving an empty promise is another of the same thing.
What the society needs to realise is then words become a powerful tool of transformation. Since we were born, we are taught how to speak - well within our contextual surroundings. But we learn - through technology and other means of interaction: about the wider context of society, humanity, and civilisation. We then realise we are not a hermit living in a cave. Through the exchange of interaction, we learn about the reality of another person, another society or groups which can in turn transform us from the outside in (not to note its' reversal function). Our reality is transformed by the very society we belong, and in realisation of a wider context and through interaction with them.
Without speech, there is no individual expression and projection. A person becomes like a lifeless doll who speaks dispassionate automatic tonal noises. There is no relation between their reality and the words they say - or to anybody around them. The correct usage of speech is always related to the reality of the person and its' wider context. It is a subjective tool that is used - even when speaking objectively. It uniquely projects by a certain person and heard by certain individuals. There is identity in our voices.
It is mentioned that although this book concentrates only on the vocal aspect of speech, there are other aspects worth mentioning: biological, psychological, tonal, sonical, and kinetical. The correct projection of speech is always related on the kinetical movement of our body, and how we think. Our thoughts are then our speech.
Our integral present individuality is then essence into the projection of what comes in view of the future. Man of their words, are then very much influential to those around them - Jesus, Gandhi, or a Socrates. Those who stay true to their words are infectious as they project their voice (and identity) and the voice of a larger consciousness that they themselves are servant to.
The duality of expression and obedience or servitude are linked tightly and form unbroken link to the integrity of the individual. One without the other are non-functional.
The purpose of humanity is then to restore chaos back into order - a unification of consciousness and understanding - through speech - the very tool that breaks it.
December 28, 2007
Just like a lot of French existentialists from the mid twentieth century, his posits are very subtle. I appreciate his connection from the spoken word to the moral act, but I am still a little wary of his notable 'humans authority over animals' idea.
Displaying 1 - 6 of 6 reviews