Phenomenology of Sound, Matter and Light

According to Aristotle any thing that exists can be comprehended through ten well defined categories of existence. Existence manifests itself through these ten categories. These categories traditionally include: substance, quantity, quality, relation, place, time, position, state, action and affection.

However, these categories, when applied to the phenomenon of sound, give amazing meaning, and a few display meanings that are very much different from those generated through the application of these categories on material existence. Matter is different from sound in many respects. It is extended in space and it has no end in time. Matter, as it is given to us as a phenomenon is eternal and has no end or beginning in time. On the other hand sound necessarily has a beginning and an end. Thus matter exists differently as compared to sound.

Furthermore, the way sound is given to us in terms of its quantity and magnitude raises significant questions. Magnitude of a sound is given to us but the way it is given to us is quite amazing. Material quantity is given in the space in which it exists. But the magnitude of a sound exists in no space. It is communicated to us independently. However its duration is given to us. For a sound usually emerges for a definite period of time and then dies away.

If we consider the fact every thing that exists, exists in the dimensions of time and space, then, it would become difficult for us to decide in what dimensions do the magnitude of sound exists. It is some thing that is not given to us. The only thing that is given to us is that magnitude exists with out any specification of duration or space.

Matter is given to us as some thing that perpetually exists .It is always there .This situation can be contrasted from that of sound. Sound comes into being and then dies away. Matter comes into our perception and remains there. Matter remains there.
This simply means that matter’s perpetual existence is because of the fact that it exists in space and sound dies away because it does not exist in space.

Thus matter exists against all odds. And its spatial existence establishes itself against the change. Time is observable only as a duration in which a finite thing or state exists. And, since matter does not have a terminal point therefore, it exists as a negation of time or change. Matter flows through the moments and remain there as an established fact.

A picture displayed on a wall is given to us as a particular moment. It is the condensation of a particular moment. A picture does not indicate a moment other than the the moment it depicts. A picture shows no movement. It is still. It is stagnant. But it as a whole as some thing which it is with respect to its surrounding, irrespective of the scene it depicts, it continues to be there as an unchanging immutable reality. Matter is given to us as a symbol of eternity. Matter is eternal.

Thus we can say that any thing that has a spatial existence, or some thing that is given to us as material perpetuates and is opposite of the things (in this sense) that do not have spatial existence.

Let us consider the phenomenon of light. Light is given to us in a relationship to its source. It is given to us as flowing out of its source and it visibly pervaded the space. It cannot transmit through opaque objects, but it can transmit through transparent object, like glass. This shows that its existence is not affected by the presence of matter as such; rather it is affected by a certain trait of matter which is given to us only as something visible. That trait is color, which is not given to our sense of touch or hearing. It is only given to our vision. Thus light is a phenomenon that is different from matter. We can not touch or hear light. On the other hand matter can display these qualities.

Thus light is visible in the space but it cannot be touched upon. Its existence is ephemeral and depends upon its source. On the other hand its source is also material. Thus matter is the primary source of both sound and light. Light emits from material sources, like a bulb. Thus matter is the causa sui .It is the necessary existence behind all existence.

Matter is given to us as the primary source of existence. It is the only thing that is eternal and it is the source of other things as well. It defies time and change, and it retains itself. Matter is given to us as a reality that does have its limitations in space. It is extended in space and this extension is finite. Thus, matter itself exists in spatial limits. Space itself has no meaning; rather it is the separating distance between two material objects. The only reality is matter.

What matter possibly can be? What forms it can acquire? What it can become? There seems no end to this detail. Matter can acquire any shape, it can sustain any form. Let us think how many shapes and forms matter can possibly have.

Matter is definite in terms of its boundaries in space. It exists as different objects. It is given to us in different shapes and forms. It exists in all possible forms. However the only thing that can change its shape is the force that acts upon it. If a force acts on a material shape to transform it then it possibly can give it a new shape. It can reform or deform it. These two terms are relative and not absolute.

A force can act on matter to bring about a change. It can be done through two contrary to each other means or as an amalgamation of the two. These two means are contact and action at a distance. A force can act from a distance and can act as a result of contact .However in both cases the action ensue from one material object to affect the other material object. Material object sense each other’s presence, in some cases due to a contact and in other cases due to a force that acts from a distance. In magnetism a force acts upon other which is not necessarily in physical contact with the other body. A ball affects another ball as a result of collision.

Thus with respect to its impact on other body, a material body can have one of the two or each of the two properties. Either it can affect another body as a result of a contact or it can affect another body both from a distance and as a result of a physical contact.

Phenomenological Interpretation of Dr. John Dewey's Views on Education

Heidegger in his Being and Time presented a comprehensive analysis of human experience .While concluding this analysis he says that all human experience can be reduced to following three categories:
1-MOOD (befundlichkeit)
2-LANGUAGE (verstehen)
3-UNDERSTANDING (rede)1
According to Heidegger all human experience can be comprehended through these three categories which cannot be separated from each other and which constitute the manner with which we encounter ourselves in a given situation. All human experience can be finally reduced to these three categories. What ever we experience we experience in a certain mood, with a certain understanding of our situation and with a thought expressing itself in language. In fact these three components including the mood with which we encounter our own situation, the process of thinking that clarifies and communicates to us the knowledge of our possibilities in a given situation and the language that is being utilized to communicate this understanding to us, are sufficient to clarify the meaning of human experience in general terms.

Dr John Dewey, while describing education, says ,that education is a kind of experience. He writes:
" I take it that the fundamental unity of the newer philosophy is found in the idea that there is an intimate and necessary relation between the process of actual experience and education." Elaborating this idea further, he says ,that educative experience has some special qualities that differentiate it from all other experiences. He says,"...that all education comes about through experience does not mean that all experiences are genuinely or equally educative."
He differentiated educative experience from the rest of the gamut of human experiences on the basis that it lives fruitfully and creatively in the future experiences and results in a knowledge that occupies instrumental value and is of practical use. Every experience is a moving force and its value can be judged only on the ground of what it moves towards and into.An educative experience should entail growth and should continue to live in future experiences. That it should result in a growth in a certain direction. An educative experience should change a person in a certain way .Therefore one aspect of educative experience is the impact that a person undergoes while having that experience.
Another aspect is the impact of that experience on objective conditions. Experience does not only affect the person who has it but also the objective conditions in which that experience was had. It depends on the 'interaction' of the person with the objective conditions. These objective conditions constitute the ' situation' . Individual always lives' in 'a series of 'situations'.Here 'in' bears a different meaning .It means that an interaction is going on between individual , objects and other persons. The immediate consequence of this idea is that an educator should select interactive situations as educative experiences.Second it shows how close this idea of situations is to Heidegger's notion of being-in-the-world.

Dewey says that out of the two poles of an educative experience , that is the person who enters the experience and the situation or objective conditions in which the experience is to have ,only the later are in the control of educator. These conditions include, the words spoken, the tone of speech, books, equipment, and more than every thing the social setup of the situations in which a person is engaged.This should be done while keeping in view the actual needs of those who are learning.
In an educative plan objective conditions are constitutive of some basic areas. John Dewey says:
"Unless the experience is so conceived that the result is a plan for deciding upon subject matter, upon methods of instruction and discipline, and upon material equipment and social organization of the school, it is wholly in the air. "
Again the above analysis of the objective conditions that includes the situation, the language used and the relevance of the content can be viewed through the categories developed by Heidegger.
John Dewey says that it is not the subject matter per se that is educative or that is conducive to growth .Content should be in accordance with the capabilities, needs and requirements of the learner. He says:
" The principle of interaction makes it clear that failure of adaptation of material to needs and capacities of children may cause an experience to be non-educative quite as much as failure of an individual to adapt him to the material.".
Further, the principle of continuity in its educational application means that the future has to be taken into account.An experience should prepare a person to employ skill that he has learned through that experience in future situation .But this can be done when a person learns those skills in the situation similar to those in which he is supposed to employ those skills in future.Again this principle of instrumental value of the knowledge is closely relatedv to Heidegger's notion of project. At least it can be viewed more closely and in a more realistic manner through the spectacle of Heidegger.

Dewey raises the question of control and discipline and settles it saying that control should be exercised with out hampering the freedom. Rules should be conceived in the analogy of the rules of a game. Every body that plays games follows rules and asks for justice. No game is possible without rules.He concludes this debate on social control by saying:
" The conclusion is that in what are called the new schools, the primary source of social control resides in the very nature of the work done as a social enterprise in which all individuals have an opportunity to contribute and to which all feel a responsibility."Again this sort of self control can be more closely viewed while using the analysis of dasein performed by Heidegger.
Educative experience is accompanied by a certain mood and this mood is shaped by the degree of freedom that a child or a learner enjoys while he is learning either in a class room arrangement or in an informal arrangement. He further describes this mood as lying somewhere between absolute freedom and strict discip, between strictly formal and capriciously informal attitudes.
Dewey accepts neither Plato, who advocates the highest degree of formalism in education and restricts all sort of physical movements nor he seems to accept Rousseau who tries to liberate learner from all sorts of formalities and rules. John Dewey describes the ideas of Rousseau and Plato as extreme representations of reality and comprehends from their views that it is nearly impossible to experience these ideologies practically.16 He says that a relationship between these theories and practice can not be established because of the fact that these theories demand conditions which can never be provided in reality. He also says that both Plato and Rousseau seem to contradict each others views and advocate opposite ideals.

Despite this antagonism between the idealism of Plato and the naturalism of Rousseau, the fact is this that these two thinkers are the pioneers of education philosophy and their views ,though if one is considered as a thesis then the other one naturally comes out as its anti thesis, can be synthesized to obtain a practically significant theory. That is why Dewey tries to synthesize the views of Plato and Rousseau to constitute a theory which can be practiced. His theory is a theory that can be practiced .
Dewey rightly said that education is a kind of experience. It is a way with which we confront our own self in an educational setup. It means that educative experience can be further elaborated while using the categories of Heidegger. It can be further analyzed and its meaning can be construed in further details if it is analyzed through the spectacle of Heidegger.And if it is analyzed in categories like the mood with which we experience the teaching -learning process; the understanding of our own possibilities, facticity and potentials, and a language that communicates all this stuff to us.
Heidegger described all the qualities and components of human experience in abstraction. However, he did it with success and his work presents to us a set of concepts and a massive vocabulary to manifest the meaning of human existence. It tells us the way in which a person is 'in' this world or the way in which a person exists. It is to be noted that his work also bears importance even in the realm of psychological investigation, because it tells us about a variety of ways to view and understand human experience and it is very rich in its vocabulary through which it explicates both general and the specific meanings of human experience. On the other hand Dr John Dewey studied educative experiences in its all possible details and explicated the practical significance of educational theory which was latent in the dialogue between Plato and Rousseau. He not only analyzed the historical dimension but also the existential and pragmatic dimensions of education.
Although the methodology of Heidegger who used phenomenological method of investigation differs from the method employed by Dr John Dewey, the synthesis of their efforts can be achieved. In order to establish a connection between the views of Heidegger and John Dewey,it is necessary to highlight the meaning and description of human experience in their thought.
In Heidegger's view man does not know his ' where to' and ' where from' the only thing a man knows in a given 'situation' is the fact that he is' in' a given situation.After realizing that he is' in' a given situation man's understanding reveals his future possibilities to him.That is why the first dimension of time that is revealed to man is that of' futurer' .From this future ,after realizing his potential, man comes back to his existing situation , this means that understanding goes back to the 'past' . After coming back to the past man decides to take an action in his present ,and in this way man is related to his' present' through his ' resolve' .
Man comes back to his situation and decides to act and in doing so he tries to execute a certain project. It is the project of man that makes things present in his world the instruments to be utilized to achieve certain goals. Thus the world in which a man lives is a world in which man is supposed to carry out certain projects. And the things present in this world are his means to achieve his goals. Nothing has absolute meaning and meaning ushers from the nature of project in which man is involved.
In John dewey's view learning occurs in a situation and learning is alwys contextual.In order to teach some thing one has to create a situation in which learner can have the experience that educates him.Heidegger's concept of time can be compared to Dewey's idea of the problem solving method.A learner , with reference to his situation in a given experience, does not know his 'where to' and ' where from' .The only thing that his understanding can reveal to him is his future and various choices that he can have. After learning about possibilities in future this learner comes back to his own situation and decides to act .In doing so a learner makes a choice while undermining all other possibilities.A teacher has to guide a student through this experience, especially at the time when a learner is making his choices. A teacher should analyze all the possible outcomes of a situation and should reveal the various dimensions of the significance of all possible choices to his student.That is why it is necessary to create situations for learning.
Moreover, we should explain the categories of human experience, i.e., the mood which constitutes human experience, language and understanding. What should be the mood with which a learner should confront his own situation in a learning environment. We should address the question of discipline here.If we want to have a certain degree of discipline in our learning environment , then we should have to restrict our students to certain moods .This we can not do from outside and we have to replace restrictions imposed from outside with a sense of willingness and motivation that ensues from the necessity of experience that we have designed for our learner.This simply means that the experience that we have designed for the learner itself imposes certain constraint that are inherited in the nature of that experience. That is why external discipline and punishment is not necessary. Hence it is the experience itself that will generate a certain kind of mood or feeling in our learner. We should also study the nature of language in educational experience and should explicate the nature of understanding that education experience gives to a class of people or to an individual .Language should be both scientific and subjective. In fact language should not be treated outside of context .The words and vocabulary that we have to use during an experience should always be meant to refer to certain entities. This means that language has no absolute significance and all meaning is contextual. Since the meaning is always in a certain context, therefore, understanding is also dependent on its context.
I want to do research on the topic described above.My thesis will be comprised of five chapters.The first chapter will discuss the possibility of establishing a connection between the existential analysis of Dasein in Heidegger's thought and the Educative Experience of John Dewey.The second chapter will discuss the importance of mood in educational situations.The third and the Fourth chapters will discuss the notions of Understanding and Language in educative experience.The fifth chapter will be the concluding chapter.