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•From thou to IT: information technology from the perspective of the language philosophy of Rosenzweig and Rosenstock-Huessy

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Abstract

Information technology is conquering the world. Internet, communication by email and all kinds of data traffic constitute not only a climax of technological development, they also constitute the backbone of the global economy. By means of the zeroes and ones of computer language, IT is making all the different cultural groups, professional groups, classes and castes, tribes and consumer societies compatible with one another. The question, however, is whether the exchange of information can produce more than superficial communication. Can it also bring the representatives of different human cultures and religions into each other’s moral neighbourhood? This contribution contends that information technology in itself does not lead to mutual understanding. Rather, it is mutual understanding, the correlation of people facing one another, that leads to new technology. Information technology is therefore to be considered as the result of human communication. To summarize this contention: communication leads to information. The development of technology thus goes through the full cycle of speech that is described by the ‘grammatical method’.
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From Thou to IT:
Information Technology
from the Perspective of
the Language Philosophy
of Rosenzweig and
Rosenstock-Huessy
Otto Kroesen
Information Technology and Living Speech
Information technology is conquering the world. Internet, communication
by email and all kinds of data trac constitute not only a climax of tech-
nological development, they also constitute the backbone of the global
economy. By means of the zeroes and ones of computer language, IT is
making all the dierent cultural groups, professional groups, classes and
castes, tribes and consumer societies compatible with one another. The
question, however, is whether the exchange of information can produce
more than supercial communication. Can it also bring the representatives
of dierent human cultures and religions into each other’s moral
neighbourhood?
This contribution contends that information technology in itself does not
lead to mutual understanding. Rather, it is mutual understanding, the corre-
lation of people facing one another, that leads to new technology. Information
technology is therefore to be considered as the result of human communica-
tion. To summarize this contention: communication leads to information.
The development of technology thus goes through the full cycle of speech
that is described by the grammatical method.
The Grammatical Method
If indeed communication leads to information and thus to technology, then
our present world needs the challenge of and dialogue between the represen-
tatives of the dierent cultures and religions of this planet. That same need
was felt by two Jewish friends in the crisis at the beginning of the twentieth
century. When, during and after World War I, the two friends Rosenstock-
Huessy and Rosenzweig discovered for the rst time the meaning of
living speech, they developed what Rosenstock-Huessy later called the
grammatical method. It is signicant that this new method, which describes
the living process of human speech, was not discovered behind the desk of
individual scientists but in the process of living speech itself.1 This might
be paradigmatic for the type of planetary communication that religions and
cultures have to embark on.
Traditional philosophy still operates with a set of oppositions: subject as
opposed to object, symbol opposed to number, means to goals, meaningful
existence to anonymous systems. Thanks to this set of binary oppositions it
becomes impossible to bridge the gaps. It is here remarkable as it may seem
that the language philosophy of Rosenzweig and Rosenstock-Huessy
proves helpful, because here for the rst time the philosophy of human
speech oers a thorough alternative for the binary oppositions that both
philosophy and theology inherited from Descartes (Rosenstock-Huessy 1970,
119). Both Rosenzweig and Rosenstock-Huessy perceive the world and
human society as constantly renewed by the dialogue between challenge and
response, need and solution, God and man. The historical process of human
speech dynamizes the static opposition between subject and object. In the
tension between past and future time, again a new language is created, which
serves to articulate common experience in response to the challenges of
the future. The universe does not consist only of the two poles of subject
and object, but also of the two other poles of past and future, and thereby the
unity of the human subject is restored.
Both Rosenstock-Huessy and Rosenzweig drew upon a specic tradition
of speech in formulating their conception of language. Central to Rosenz-
weig is his experience of being part of the Jewish community, which as it were
realizes salvation in its internal community life, in its feasts and in its moral
awareness. Central to Rosenstock-Huessy is his being part of the history
of the church in which time and again the Christian soul conquers new
terrain, creates new institutions and new types of man. In other words,
where Rosenzweig concentrates on the central event of language, which is the
Creative Creatures54
revelation of love, Rosenstock-Huessy concentrates on ever-new modula-
tions of human speech and human existence as an act of faith, the condence
to enter upon a new and unknown future.
Their philosophies of language are in dialectical opposition to one another,
as expressed by the titles of their main works: Star of Redemption and Cross
of Reality.2 For both friends, however, more important than their dierences
was their common opposition against the German idealist philosophy of
the nineteenth century, which they considered to be a form of pagan
philosophy. In The Star of Redemption Rosenzweig expresses a conception of
paganism as the human attempt to come to grips with the surrounding uni-
verse exclusively by means of thought and logic. In such a universe, thought
can construct reality in any imaginable way. There is no xed point of
reference, no authority, no orientation (Rosenzweig 1976 [1921], 9199).
Everything may as well be true and untrue.
A similar thing happens in the creation and construction of technology.
Just as the construction of meaning in language, the construction of tech-
nology is like swimming in an ocean. One research group may invent a new
type of asphalt; another group may invent a machine to cut onions into
pieces; yet another group may develop a new television screen. It is not only
the interpretation of language that seems to be aected by postmodernism;
technological development makes a postmodern impression as well. There is
no common language to provide orientation. When no common terms are
established, the only thing that remains is the ability to speak to one another,
to try to create a common interpretation of reality by facing one another. This
is the process the grammatical method tries to describe.
In what kinds of situations does living speech originate? When do we really
need to speak? Apparently this is always the case in situations of crisis and
conict (Rosenstock-Huessy 1981, 9).3 When disaster comes upon human
beings and when war is waged, then human beings need to speak. But at that
very moment rst we cannot speak. A new problem puts stress upon us, and
no solution, and therefore no words, no names can serve as yet to reach a
common understanding. In such a situation the rst priority is to nd the
right name, the new name, which may articulate the present predicament. The
articulation of a new name, which functions as a new imperative, is therefore
the starting point of living speech. The answer is not yet found, but the item
is on the agenda. It is named.
Since the meaning of the new name still has to be found, dierent answers
are tried. In this second phase of speech there is opposition as well as
dialogue between the dierent parties and participants. The word party
expresses exactly what is happening: everybody is capturing part of the truth.
Everybody tries and wishes for a solution. The present, therefore, is not the
present of the indicative, it is the present of the subjunctive.4 The indicative
, From Thou to IT 55
indicates states of aairs, but the subjunctive contains a longing. In the
imperative the more than human is bearing upon us; in the subjunctive it is
the human being who speaks. People who give their dierent answers are
confronting one another and opening up towards one another; they expose
themselves to one another and at the same time they are striving for a new
peace, a new community. Every existing community once came into being
thanks to this process of answering to a common call. No community is just
natural.
When an issue is settled, when the dierent parties nd speaking terms,
a solution is found. Now the process of opposition and dialogue is more
or less coming to an end. We know how the problem, the imperative that
started the whole process, should be handled. We! The parties belonging to
this we may still bear the scars of their conicts, but in the end they have
found new practices, a new code of existence that from now on is their
common heritage. Let us, for example, look at the French revolution and the
way it tried among other things to instill a more rational way of measuring
(Rosenstock-Huessy 1993 [1938], 201). The inch, foot and yard measure-
ment standards derived from the human body were in need of replacement
with more rational standards. The centimetre, metre and all the other features
of the decimal system derived from the globe of the earth. It was primarily
England, proud of its traditions, that showed intense resistance to this new
method. But even England could not escape the necessity of standardizing
measurement yardsticks that imposed itself thanks to the progress and the
progressive application of science and technology.
The grammatical form of the imperative is an articulation of the future
that imposes itself as urgent on the present. The subjunctive articulates the
present, in which new solutions are tried. And the form of the verb, which
articulates the past in which a common solution has been found, is the
participle. When the issue is settled, when new terms are speaking, the huge
problem that started the whole process of language is reduced to a technical
question, a technicality. Settling the issue by creating a common past is the
third phase of speech.
Once we know how to handle the issue, what remains is implementation.
Even on this level many problems need to be solved. But these are no longer
problems between man and man, but between man and nature. At this stage
in the language process we are confronted with problems related to the world
outside. We need to create institutions; we need to create the material infra-
structure for the whole fabric of human intercourse in order to make nature
serve man. At this stage dead matter is renewed and again made part of
living processes (Rosenstock-Huessy 1963, 178).5 This metaphor provides us
with a nice denition of technology.
In this fourth phase the indicative is the predominant grammatical form of
Creative Creatures56
speech. The indicative indicates states of aairs, facts in the world outside.
The world outside entails a whole set of institutions, practices, regulations,
social agreements and human qualities, so it is quite appropriate to talk about
technological regimes, which represent the prevailing paradigms of the
relationship between human beings and the surrounding material and
institutional world (van de Poel 1998, 12). Since technology is more eective
if applied on a large scale, it is evident that eective technology cannot
do without human agreement, common understanding and procedures. The
ecological problems of our present world as well as the poverty that still
plagues one-third of the world population are not primarily technological
problems. Basically what is lacking is the establishment of human agreement
on the way to handle the problems. The people involved have not gone
through the full cycle of speech. There is too much application with lack of
orientation.6
Information Technology
Information technology has become the most inuential technology of the
twentieth century. Is that only coincidence? A matter of fortune and con-
tingency? No, it isnt. It is the end result of a long historical development
in which large parts of humanity, foremost in Europe and America, increas-
ingly found a form of agreement and common understanding, in which
technology in general and information technology as a climax could nd its
way and ourish.
Information technology is the result of a deep conviction that Rosenstock-
Huessy dates back even to the cloister of Cluny and the days in which the
feast of all souls was installed (Rosenstock-Huessy 1989 [1931], 122). The
feast of all souls, the day after the feast of all saints, marks a new view on
reality. It says that salvation is no longer a matter of heaven only, but it is also
about changing our earthly existence. From now on redeemed man should
partake in salvation by establishing and ordering justice in this world. This
imperative lasted a thousand years. Its inspiration runs through all western
history, from the moment the church formulated civil law thanks to the law
book of Gratian in the Middle Ages, via the aspiration of natural scientists
to discover the laws of nature (Toulmin 1993, 69) until the Russian revolution
with its aim to have technology satisfy all the needs of mass society.
The famous theologian and philosopher Pascal tried to invent a calculation
machine. On the one hand he emphasized the grace of God over against
human selshness. On the other hand if God then showed himself to be
merciful, human beings should be served, helped and sustained in their
concrete material existence. The need for information automation was felt in
those areas where a massive amount of data had to be processed. Accounts
, From Thou to IT 57
of computer history emphasize that the need for this calculation device was
felt both in military industry and in those institutions that had to coordinate
and full the needs of mass society (Mowshowitz 1989 [1976], 40, 43).
The participation of every human being on the globe in the emerging
world society and the introduction and the development of information
technology are bound together. In a sense, the computerization of society has
become the concrete form of Christian universality. When every person
counts, no person can refuse also to be counted with. The original inspiration
for exchange of information via telephone lines, and so on, from which the
Internet originated consisted of the aspiration for scientic progress and its
acceleration. The drive to serve mankind is the original inspiration behind the
scientic development of the western world. In antiquity, people would not
share their inventions but keep them secret. The longing to serve humankind
pushes the self-interest of the scientists involved to the background.
The ‘We’ of Trial and Temptation
Rosenzweig starts where Rosenstock-Huessy ends. He begins with the
minimum of knowledge about language that philosophy had agreed upon,
and he takes care to corroborate every point of his discourse before taking
the next step. This means that he starts with the indicative, the language of
mathematics and logic and also the language of philosophy. His rst question
is What can a logical mind know about God, world and man? After a long
discussion, his conclusion is that the only thing the human mind can do is
make an intellectual construction of these three realities, whatever they are.
Yet the human mind can do one more important little thing: it establishes
the insight that these constructions of God, world and man are only
constructions of the mind, so far. They lack reality. Reality is like an innite
small number, approaching zero, but never reached (Rosenzweig 1976 [1921],
23, 96). From where does the human mind have this knowledge?
The human mind does know it, because being human is more than
thinking. We were always already there. This always already there represents a
life that is already more than thought. There is already some order, some
rightness, some kindness, some goodness, even in natural existence. This self-
suciency and feeling alright and living straightforward is what we could call
the pagan phase of human life, that is, the phase of tradition, of repetition
(Rosenstock-Huessy 1993 [1938], 21929).
But this phase is only a preliminary to the second phase, in which a human
being receives a calling and destination. When a person receives a calling,
is chosen and assigned with a necessary task, then that person is singled
out, is loved. Being loved and receiving a commandment is one and the
same experience (Rosenzweig 1976 [1921], 197).7 It is what Rosenstock-
Creative Creatures58
Huessy called the state of receiving an imperative (Rosenstock-Huessy 1963,
759).8
A new imperative establishes a new community. Rosenzweig of course
stresses the importance of Jewish community life as the decisive human
answer to the imperative of the love of God. But he nonetheless leaves room
for the Christian answer to this same call, which does not consist of the
Jewish answer of eternalization, the marginal perpetuation of Jewish com-
munity life. Rather, the Christian answer encompasses the conquering of
the world part after part, realizing time and again new partial attempts at
an answer and recreating the world accordingly (Rosenzweig 1976 [1921],
37880). The Jewish and the Christian answers represent a dialogue to be
continued throughout history.
Now of main importance for us, keeping in mind the debate on informa-
tion technology and technology in general, is the translation of the imperative
heard in the answer given. In other words, the challenge put before us by
history, or by God in history, is translated into a new community life, into a
new we. Here the word trial is key. In German, Rosenzweig uses the word
versuchen, which could also be translated as temptation, as is used in the
prayer: Do not lead us into temptation . . . (Rosenzweig 1976 [1921], 296).
The idea behind the use of this word is that every human answer consists of
an attempt, a trial and a temptation as well.
Human beings are obliged and challenged to answer the imperative and yet
their answer may be wrong. It is wrong if it is not right on time, when it is too
early for this answer or when this answer is already out of date. One cannot
establish the kingdom of God all at once. One can only take the next step
required. Many victims fall when untimely answers are put into practice, too
early or too late. The answer is given too early or too late when people stop
listening and speaking with one another. Then an old language, one that does
not t the present situation, is spoken too long and new aspirations are
ignored, or a new language is established by revolution too early, without
recognizing the heritage of the past (Rosenstock-Huessy 1963, 47179). The
challenge of the moment (1), the answer given (2), the human community
that agrees on this solution (3) and the state of aairs in history (4) must
come together at the right time to give eectiveness to this one answer.
The (Un)timeliness of Technology and of IT
It looks as if information technology did come right on time. It was the
answer of technology to the emerging mass society of the twentieth and
twenty-rst centuries. It seems appropriate to call the twentieth century the
technological century. In a sense, the somewhat cynical aspiration of the
Russian revolution has become the only language common to all mankind
, From Thou to IT 59
the mere fullment of human needs with the help of technology and
organization or electrication and Soviets, as Lenin called it; quoted in
Rosenstock-Huessy 1993 [1938], 170.
The language of technology, gures and numbers has become the one and
only language that all people of this earth came to agree upon. And since
large-scale technology depends on human understanding and agreement for
its eectiveness, this agreement has proven to be a tremendous power in
changing the face of the earth. The emerging global economy is the result
of it. Correctly stated, it is the result not only of technological hardware as
such, but even more of the technological mentality of humanity. Whatever
country or civilization is involved, whatever critical attitude people may
express towards western auent nations, the great ambition of every nation
and civilization is to have its turn to enter the era of technology and to share
in its fruits.
Information technology came right on time because here is a technology
that creates the capacity for the organization of mass society. But from
another perspective the reverse seems the case. Are we not rushing too
quickly into a future that in fact overlooks the one next step that should be
taken now? This rush into the future in fact victimizes large numbers of
people all over the world, who do not have the power, whether it be pro-
duction power or purchasing power, to cope with this global eld of forces
and who become marginalized more and more.
It appears that information technology shares the ambivalence of the
entire technological era. The emerging global society cannot do without it and
at the same time it has great problems with it. It IT is the fullment of the
European utopia, the European ambition to reorder the world with the help
of judiciary and natural laws. A worldwide economy of money and infor-
mation is realized, but what is lacking is a worldwide economy of human
qualities from dierent times and layers of history (Kroesen 2001, 14359).
Therefore in fact only half of Europes ambition is fullled. Europe has
always consisted of a plurality of cultural forms, which came into existence in
a series of revolutionary eorts taking place in dierent countries and at
dierent times. This plurality implies more than coordination alone.
Every European nation has gone through a learning process in which it
had to receive and inherit qualities of cultures that it initially did not like, and
maybe will not like in the future. Even Italy needs to inherit the qualities of
the German civil servant; even England must make room for French indi-
vidualism and genius and for Frances appetite for the new; even Russia has to
make room for Englands parliamentarism. The fast communication of
information technology cannot make redundant the slow communication
process involved in the inheritance of dierent peoples and cultures. In
this sense, information technology is not only a fullment of the European
Creative Creatures60
utopia, but also a temptation. Europe cannot escape the need to turn the
technological neighbourhood of the global village into a moral neighbour-
hood as well.
Humanities and Technology
Theology as well as philosophy has a long tradition of criticizing technology.
The time has come to give technology its due honour for having established a
living standard like never before for masses of people, for enabling a global
economy that no people on this earth can do without. But it is also clear that
the exchange of information cannot replace face-to-face communication
between living people in opposition and dialogue, wherein people who start
by being dierent end up nding common terms for their existence. Even in
Europe the monetary unity is not sucient to bring real unity. The European
Parliament is the weakest part of the European Community because the
peoples of Europe have not yet conceived something like a European citizen-
ship together with a charter of political rights conferred in belonging to it
(Ullman 1998, 8990).
Speech, exchange of meaning, is needed to establish more than economic
relationships. The humanities should no longer be proud that they are of no
economical use, as if they were some luxurious nonsense. Instead they should
emphasize their necessity, even their economical necessity. The grammatical
method of Rosenzweig and Rosenstock-Huessy shows that the humanities
and the sciences do not constitute two separate spheres of existence in
opposition to one another, but that they need one another and are part of
the one process of human speech. They together and in their opposition
constitute the recreation process in which the word of God (in secular
language, the challenge society faces at this moment) echoes in the dialogue
of human beings, in commonly accepted solutions and in the speechless
(Rosenstock-Huessy 1963, 226) functioning of technology.
Notes
1 At the end of their correspondence during World War I, Rosenzweig asked Rosen-
stock-Huessy about his views on language. Rosenstock-Huessy answered with a
long letter entitled Angewandte Seelenkunde, which was later published in Die
Sprache des Menschengeschlechts. Thereupon Rosenzweig wrote his famous book Star of
Redemption, which presented his version of the grammatical method. His approach
largely drew on the letter from Rosenstock-Huessy. Many years later Rosenstock-
Huessy gave nal form to his teachings on language in dierent works of which
Soziologie and Die Sprache des Menschengeschlechts are the most important.
2 Rosenstock-Huessy published the rst part of his Soziologie in 1956 and the second
part in 1958 at Kohlhammer, Stuttgart. The title Soziologie, however, was forced
, From Thou to IT 61
upon him by the publisher, who considered as unacceptable the original title, which
read: Im Kreuz der Wirklichkeit – Eine Nachgoethische Soziologie (Translation: The Cross
of Reality – A Post-Goethean Sociology).
3 Rosenstock-Huessy: In plunging into the darkness in which man cannot yet speak
or no longer does speak to his brother man today, we shall prepare ourselves best
for the answer to the questions: what is speech?, how does it originate?, why do we
speak?, which of course, are one and the same question in its diverse aspects.
When speech is approached in this way, it suddenly appears that it cannot have
originated, for example, as a communication device in hunting. Rosenstock-Huessy
suggests that the rst layer of language consisted of names used to keep the spirits
of the dead alive.
4 The grammatical method of Rosenstock-Huessy and Rosenzweig gives us reason
to stop the theological habit of talking about the love of God and Gods mercy in
terms of the indicative. Gods mercy is not a fact in outward reality, and there is no
justication for talking about mercy in objectifying terms. Love is a vocative. Being
loved is being called upon. Gods love and mercy are an imperative by which we are
awakened, challenged and authorized.
5 Rosenstock-Huessy: Technik ist Abfallverwertung: rückgliedert die Abfälle, die
Werkstoe zurück ins Leben (Translation: Technology is recycling of waste:
bringing the wastes, the materials back into life).
6 The large-scale Flood Action Plan in the nineties of the last century in Bangladesh
is a case in point. The plan did not t with the local situation, and newly built dykes
were even damaged because farmers needed the rising water to feed the soil.
7 Rosenzweig: Aber das Imperativische Gebot, das unmittelbare, augenblicksents-
prungene und im Augenblick seines Entspringen auch schon lautwerdende
denn Lautwerden und Entspringen ist beim Imperativ eins , das Liebe mich des
Liebenden, das ist ganz vollkommener Ausdruck, ganze reine Sprache der Liebe
(Translation: But the commanding imperative, the immediate, momentous and
momentously resounding the resounding and originating of an imperative is
the same process the Love me! of the loving, that is complete and perfect
expression, pure speech of love).
8 Rosenstock-Huessy: Liebe verwandelt. Sie beschwört und beehlt. So wird das Du
geradezu in der Liebesverwandlung des Imperativs erst entdeckt (Translation:
Love transforms. It conjures and orders. Thereby the thou is originally discovered
in the transformation by a loving imperative).
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Creative Creatures62
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, From Thou to IT 63
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Article
Full-text available
Otto Kroesen has studied theology and presented a thesis on the philosophy of the French-Jewish philosopher Emmanuel Levinas. He worked as a minister and is now students chaplain and lecturer on 'Ethics and Technology' at the Delft University of Technology. After his thesis he mostly published on the work or Rosenstock-Huessy, sociologist and language philosopher of the 20th century. Abstract The worldwide implementation of information technology, in combination with the globalization of the economy, will lead to a new type of man. Where formerly groups and communities contained and enclosed in themselves the majority of the human individuals, in the future the individual person will contain in him-and herself the echo of a multitude of voices from different communities and traditions of mankind. That is the main contention of this contribution. It may seem as if we are heading for a mass society more than ever before. But exactly this threat of massification may be one of the main reasons why individuals are craving for a personal existence which gives them a name and the power and courage to be. The person will not be born within the matrix of a fixed community anymore. But ever new communities may be born out of the communication and the mutual proces of change of individuals living their particular life-line, human beings, who represent in their personal existence the part of truth they have discovered and adopted. The information technology will prove to be of primary importance both in relation to this process of individual articulation of true human existence and in the communication and establishment of common projects such as are realized in social movements.
  • Wolfgang Ullman
Ullman, Wolfgang 1998 Geduld liebe Dimut! (Leipzig: Forum Verlag).
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Rosenstock-Huessy, Eugen 1963 Die Sprache des Menschengeschlechts (Heidelberg: Verlag Lambert Schneider).
The Conquest of Will (Delft: Eburon)
  • Abbe Mowshowitz
Mowshowitz, Abbe 1989 [1976] The Conquest of Will (Delft: Eburon).
  • Stephan Toulmin
Toulmin, Stephan 1993 [1990] Kosmopolis (Kampen: Kok Agora).
  • Ibo Poel
  • Van De
Poel, Ibo van de 1998 Changing Technologies (Twente: University Press).
Sie beschwört und befiehlt. So wird das Du geradezu in der Liebesverwandlung des Imperativs erst entdeckt' (Translation: 'Love transforms
  • Rosenstock-Huessy
Rosenstock-Huessy: 'Liebe verwandelt. Sie beschwört und befiehlt. So wird das Du geradezu in der Liebesverwandlung des Imperativs erst entdeckt' (Translation: 'Love transforms. It conjures and orders. Thereby the thou is originally discovered in the transformation by a loving imperative').
Verlag Lambert Schneider). --1970 'Farewell to Descartes', in I Am an Impure Thinker
  • Rosenstock-Huessy
Rosenstock-Huessy, Eugen 1963 Die Sprache des Menschengeschlechts (Heidelberg: Verlag Lambert Schneider). --1970 'Farewell to Descartes', in I Am an Impure Thinker (Norwich, VT: Argo Books). --1981 The Origin of Speech (Norwich, VT: Argo Books). --1989 [1931] Die Europäischen Revolutionen und der Charakter der Nationen (Moers: Brendow Verlag). --1993 [1938] Out of Revolution: Autobiography of Western Man (Norwich, VT: Argo Books).
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Toulmin, Stephan 1993 [1990] Kosmopolis (Kampen: Kok Agora).