Two pervading factors in any life-world that are discussed, but
never explicated are time and concrete action. No doubt, social
theory (as well as every other theory) accepts time in the form of
change, but the issue is as follows: There is a presumption that
time is some sort of continuum in which things take place one after
the other. The sciences take this for granted as a basis for their
explanations of causal sequence, and even historians take this
sequence for granted as a condition for dating historical events.
The authors do not discard this theoretical construct, but rather,
they point out that social life specifically in the modern world
(which is, by now, global) involves time as multiple horizons of
possibilities. Furthermore, the way these horizons comprise time
reflexes in time is unavoidable in the multiple layers of social
activities and plans, including economic, technical, educational,
value systems, and in the selectivity of what will be counted as
relevant facts and their interpretations. Indeed, such time
reflexes disclose what a given society can and cannot do; that is,
they determine what that societys limits are. This aspect of such
limits is a continuous self-explication of social life, and time
reflexes are coextensive with both social theory and method. The
authors go on to illustrate the ways in which the practical world
is constituted by concrete kinesthetic activity in practices such
as the formation of implements, the building of edifices, and the
engagement in other common intercorporeal activities, which become
differentiated and mutual. Such activities precede abstract
theoretical constructs and reveal what individuals and groups can
do. The theoretical/methodological aspect of this level of analysis
reveals that we know the others via direct perception not as
physiological entities, but as makers of the entire oriented
architectonic of any life-world. At this level, there is a primary
understanding of the others, which is given in direct awareness of
what they can do and what we cannot do, and which we also
understand as something that we could also do. It is within this
domain that one finds universal praxis.
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