Abstract
We close this special issue with a Postlude designed to serve as both an ending and an invitation for continued re-imagining. Using It is Known from Game of Thrones as both a theoretical and rhetorical device, the purpose here is to more plainly lay out some key phenomenological and hermeneutic concepts and ideas–suggesting that what we “know” can be read as an effort to teach, to exert power, and/or to play depending any number of contextual nuances and factors.
In a recent article published in this journal (Vagle, 2018), I use a few important ideas from the HBO hit series Game of Thrones (GOT) to theorize the doctoral dissertation committee. In this brief essay, I do something similar to theorize some of the ways I am working to unsettle phenomenological and hermeneutic traditions a bit.
I begin by engaging a phrase (captured directly in this article’s title) that is used by one particular cultural group in GOT. I then use this phrase to work through a few key phenomenological (and to a lesser degree hermeneutic) ideas and concepts that have been important throughout the development of these traditions. I close by very briefly unsettling the phrase, as it relates to some unsettling of these traditions.
Theorizing It Is Known
The Dothraki people in GOT use the phrase it is known fairly often. And although one could spend hours on GOT blogs studying the many interpretations of this phrase, and its use by the Dothraki, I offer one set of interpretations here.
On its face, the phrase it is known can be read as stating that something is common knowledge or perhaps even common sense—especially within Dothraki cultural norms, practices, and traditions. Many Dothraki use the phrase when they are trying to teach non-Dothraki people about some idea, norm, plan, belief, and so on. So, sometimes, it seems to be used as an earnest teachable moment.
Other times, however, it is known can be read as a more nuanced and complicated communication. For example, there are times the Dothraki use this phrasing to exert power—especially when they feel threatened by another powerful person, force, or idea. It is known phrasing serves as a defense or demarcation between the Dothraki and the other opposing force. And other times, this phrase seems to be used as playful and at least moderately sarcastic—where a Dothraki person is toying with the other person a bit, maybe even chiding the other. And, of course, as language tends to work, sometimes this phrase is doing one or more of these (and other) things simultaneously. It is being used to teach, to exert power, and to play at the same time—depending on all sorts of contextual nuances and factors.
The Dothraki do not “cite” others when using this phrase. This knowledge is storied and is passed from generation to generation. The content of each statement, followed by it is known, seems to provide the necessary citational authority. This, perhaps, is another way in which it is known is, at once, common knowledge, a demonstration of power, and playful.
Using this range of interpretations of and uses for the it is known phrase, I discuss a few important phenomenological and hermeneutic ideas and concepts. I have decided to structure this discussion as more of a running set of statements, like they are lines of dialogue plucked from a GOT script—ready to be discussed, dialogued, debated, and interpreted on a fandom blog.
Like the Dothraki, I do not cite when making it is known statements.
It is Known—Common Knowledge
Common knowledge is an interesting thing, because if taken literally, it could be read as assuming there is no debate about this knowledge. What I include in this section is certainly debatable; however, after studying, reading, teaching, writing and theorizing these traditions since 2003 I think, like the Dothraki, the Phenomenologists would likely agree—at least when they are trying to teach others outside the phenomenological.
There are multiple kinds of phenomenology and hermeneutics that are practiced, both in philosophy and human science methodology, and most everyone credits Husserl and Heidegger for bringing these traditions to the fore in continental philosophy . . . it is known.
In philosophy and human science methodology, the focal point (or unit of analysis) is the phenomenon . . . it is known.
For some, the phenomenon and lived experience are one in the same. For others, the phenomenon and lived experience are bound up with one another, but are not one in the same. And yet for others, lived experiences are one of any number of things that shape the phenomenon . . . it is known.
The phenomenological concept intentionality is very important, but also very confusing for many Westerners, especially those whose primary language is American English—as it does not mean one’s purpose (e.g., I intend to write this article), but means an interconnectedness among humans and all things in the world . . . it is known.
When Heidegger brought the hermeneutic to the phenomenological, the ontological turn influenced the phenomenological. Some phenomenologists, then and now, resisted this—others embraced this . . . it is known.
The philosophical conception of essence has been a central point of discussion in human science applications of the phenomenological. Some believe finding the essence of the phenomenon is the central goal of phenomenology, others have troubled or even left seeking to find essence—instead thinking about phenomena as dialogic . . . it is known.
It is Known—Exerting Power
Exerting power is also an interesting thing. Sometimes exerting power is explicit and even obvious—for example, two opposing forces “square off.” Sometimes exerting power is more subtle and ongoing—a slow boil, if you will. What I include in this section, in my view, all are marked in some way by power (explicit, implicit, both, and to varying degrees). In some cases, the power at work is inside these traditions and other times it is outside these traditions.
Over time, some phenomenologists have followed more closely to descriptive-oriented, Husserlian-inspired phenomenology . . . it is known.
Over time, some phenomenologists have followed more closely to interpretive-oriented, Heideggerian-inspired hermeneutic phenomenology . . . it is known.
Husserl was Jewish and there is strong evidence that Heidegger at the very least had Nazi-leanings . . . it is known.
Within phenomenological and hermeneutic tradition, a dualism formed. Many articles and responses to articles have been written arguing for either side of the dualism . . . it is known.
An equal number of articles have been written lamenting this dualism, arguing that the distinction is not that sharp, does not line up very cleanly by philosopher, and is not worth all the fuss . . . it is known.
Some have gone so far to say that there are in numerable ways to practice these traditions, and call for a more open stance where new possibilities might flourish . . . it is known.
Outside of the phenomenological tradition in human science research, some feel phenomenology is too philosophical, others feel it does not do enough in terms of challenging systems and structures of oppression in the world . . . it is known.
More recently, in the post-human turn, the phenomenological is often constructed (by post-humanists) as essentializing the human . . . it is known
Related, some have called for a “refusal of the phenomenological” . . . it is known.
It is Known—Being Playful
I close this article by briefly playing with these traditions. These it is known statements are more tentative and point forward more than they look back.
The phenomenological and hermeneutic traditions are not static, nor are they final . . . it is known.
Although there is good reason to continually speak of and use these traditions by beckoning back to their origins, stopping at the origins limits more than it makes possible . . . it is known.
There are ways to take up foundational concepts and ideas and re-imagine them in today’s contexts—and many contemporary philosophers and human scientists are doing so . . . it is known.
Playing with traditions can happen in big and small ways. There is no one way to tinker . . . it is known.
Some worry (justifiably) that those tinkering will not have slowed down enough to really understand the traditions they are trying to tinker with . . . it is known.
There are many philosophical concepts and ideas from the posts, critical, feminist, queer, new materialist, and indigenous, to name a few, that can, when combined with the phenomenological and/or the hermeneutic, accomplish new and exciting things . . . it is known.
Some feel that combining such concepts and ideas is ill-advised, a waste of time, impossible, and/or wrong . . . it is known.
Some feel the opposite . . . it is known.
Footnotes
Declaration of Conflicting Interests
The author(s) declared no potential conflicts of interest with respect to the research, authorship, and/or publication of this article.
Funding
The author(s) received no financial support for the research, authorship, and/or publication of this article.