![]() As we stalk those edges with trepidation, they shift and reorient themselves according to our every move. Uncertainty looms ahead of us like a door left ajar, it gives us a foothold, it shows the world to be full of cracks into which we can force ourselves and impose our will, through which we can inflict change on the world, redirect its course.Īnd so Husserl (1972: 87) sees the world as a kaleidoscopic churning of possibilities, of open questions, of expectations, trembling at its edges. Doubt, which seems to undermine our plans and our sense of self, in fact gives the world its luxurious openness. For something to be possible–not definite–it must be able to waver. Doubt is thus the flip side of possibility. When we ask, we admit space for the answer to be ‘no.’ As Husserl (1973 ) puts it, we invite doubt into the world, we acknowledge that things are not unfolding mechanistically, we entertain other futures. Inserting nothingness into the world, we make ‘the world iridescent, casting a shimmer over things’ (Sartre, 1998: 23). In posing a question, says Sartre (1998: 4-5 23), we thrust a negative element into the world. Perhaps he first glimpsed this thread in Husserl. The very concept of negation comes from the thwarted sense of importance we have arbitrarily placed on something. The world surges on like a ruthless, rolling ocean, re-adjusting its parts without regard for the petty values we place on certain arrangements. There is something else’ (Sartre, 1998: 8). ‘There is no less after the storm than before. ![]() ![]() Destruction is but a perspective: a city is only destroyed if we view it as such in purely physical terms its components are merely rearranged. For we are the originators of nothingness, Sartre (1998: 8 24) argues every nothingness lives in our own minds as a sheer fabrication, a mere interpretation of events. ![]()
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