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  “I understand”
gary e. davis
March 25 / September 26,


Comprehension comfort usually shows as feeling clear about understanding—felt cohering. In a given situation, I don’t bring to mind the feeling of fit; I just go on
with whatever was specifically interesting, because I understand whatever (“out of mind,” as they say). I’m not confused about context; I’m not even realizing that.
It’s implicit, non-attentional (out of attention).

But to think about it: It’s a cohering of things in attention, like a conception of things fitting together—a fittingness that echoes relatively holistic feeling or intuition.

An implicit feeling of things cohering is a kind of felt concept of cohering— ambiance, atmosphere, spirit, integralness, individualizing, identifying.

Differently: Specific understandings may cohere as explicit coherences: an identity, an individuality. Seeing a layout of things as landscape, a set of narrative stretches as singular story, a history of interaction with someone as relationship.

Implicit conceptuality is a capability for cohering that contains explicit conceptions. In a sense, everything is as. The day is regarded as such as being such-and-such
a way. Is, as such, stays implicit (conceals itself?) with what’s as.

I’ll call the first felt conceptuality, felt cohering. I’ll call the second explicit conceptuality, explicit cohering.

Oneself being comfortable understanding implies a being of comprehension comfort; felt clarity implies feeling clear. Felt cohering is going on all the time;
it’s the most common feeling of our days.

Explicit conceptions of that—an overt holism, a defined spirit of things, a niche,
an ecosphere, an ecology—are retrospectively constructed gravities, like archetextures that are also mirrors.

Feeling of overall cohering or comfort with implicit holism of understanding is like
a backlight on explicit holisms—being as whatever is there being for attention.
Felt cohering enlightens explicit conceptuality. Is shows as—being as being.

A dispute in contemporary philosophy has been about so-called “nonconceptual content.” I’ll delve into that later (“McDowell-Dreyfus debate”), but the distinction between felt and explicit cohering will be very pertinent. Felt cohering shows basically in one’s en-active efficacy—not as a background state of affairs (not like
a deep structure), but as the self-efficacy of actual efficacy (a generativity). So,
telic efficacy of acting especially shows its preceding felt cohering. It’s a generative comfort with going on fruitfully.

Explicit cohering gets labeled with concepts in the ordinary sense, and these concepts become anchors for related and supplementary understanding.

For instance, a vaguely explicit conception of care may anchor interest in caring
and gravitates aspects of caring into a coherent comprehension that can be refer-enced, remembered, questioned, developed, or treated as normative. A figure of speech or textual trope may provide a similar anchoring for understanding. Gathering relative to (“under”) a concept shows a difference between felt cohering (gathering into) and emblem of the gathering: concept, trope (or a tropality).

To love the day implies a sense of love whose gravity conveys a sense of being today. Loving the day as such is to be engaged with what we love.

To be in love is barely concerned with what that is to be, because being the love shows itself wholly. What is there to say? (One may count the ways—in a meditation that is retrospective, given there being love to capture.)

In all events, explicit presents imply generative implicity—resonance of there being phenomena as the present “here” (presenced, by presencing, as presence: here).

A poetic mind loves giving to a present its ownmost resonance of implicity—letting phenomena self-presence—which applies too to modes of one’s life. I love a living resonance between dailiness and implicit possibility.

I love resonances between deliberate conceptual inquiry and surprisingly emergent conceptions.

All articulation becomes trope-al—generative ambiguity in understanding reference.

Liminality of explicit cohering and felt cohering—realized as the generativity of felt cohering as explicit cohering (feeling of there being whatever)—can be, like, transporting, transcending, awing.



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