Stuart Elden’s The Early Foucault is the third of a four-volume study of the origins and development of Michel Foucault’s thought. This book is the first one regarding the period it covers, basically the 1950s, but it is the third to be published. It will be soon followed by a fourth and final book, that will cover the ‘archaeological’ period and Foucault’s forays into art history and literary criticism. External factors explain the disconnect between the order of production and the chronology. Elden’s first two books dealt with the publication of Foucault’s lectures at the Collège de France. The publication of the Lectures began in 1997, with the publication of the sixth lecture, Il faut défendre la société (1975-1876). Additional volumes followed it, released not in the order of their delivery by Foucault, but on the availability of audio recordings of the lectures. Foucault’s preparatory notes and other ancillary materials later supplemented and eventually displaced the recordings. Elden’s earlier books responded to the availability of the Lectures and the will to integrate the new material into a coherent picture. The First Foucault and the forthcoming book on Archaeology deal with the archive material made available to the public in recent years. This material includes reading and preparatory notes, lectures of the period before his appointment to The College de France, manuscripts in different degrees of development, philosophical diaries, bibliographies, etc.
Elden is one of the first to attempt a synthetic picture of this wealth of materials. He relies on archival material from Foucault and his contemporaries, detailed comparisons between different editions of published works, and a thorough familiarity with the secondary literature.
While we have three superb biographies of Foucault (Eribon, Miller, and Macey) and numerous specialized studies, these are primarily based on Foucault’s published work and interviews with Foucault and his contemporaries. But the opening of Foucault’s literary estate — deposited today in the Bibliothèque nationale de France — necessitates revisions, or at least qualifications, of our prior understanding of Foucault’s thought and development. Elden’s book is a thorough study of the archive. It also explores Foucault’s stay in Upsala (Sweden) and his use of its University Library’s significant collection of medical books and printed materials. Also, using documents unearthed in recent years by Polish historians, he sheds some light on the sordid story of how the communist Polish secret police attempted to entrap and possibly blackmail Foucault.
It is not possible to describe in detail the riches of the book in this review. Therefore, I will concentrate on a few issues previously insufficiently documented and on how newly discovered materials sheds light on the formation of Foucault’s thought. Ultimately, the book’s structure is strongly indexed to a foretold result, writing the two texts Foucault submitted for his doctoral degree (Doctorat d’État). This structure necessarily downplays the roads not taken. Elden is aware of this, and on several occasions, he considers projects that Foucault abandoned or reoriented into newer ones.
Chapter 1 discusses Foucault’s university studies in philosophy and psychology, with particular emphasis on a Master’s thesis that Foucault prepared under the supervision of Jean Hyppolite. This work was presumed lost, but it was recently recovered and would be published soon. Chapter 2 investigates Foucault’s first teaching assignments at the University of Lille and the Ecole normale superieure (ENS) in Paris. Chapter three discusses Foucault’s earlier publications and describes several other projects that Foucault began in this period but left unfinished. Chapter 4 looks at his work as a co-translator of the existentialist psychiatrist Binswanger and the philosopher and essayist von Weizsäcker. Chapter 5 analyzes Foucault’s study of Nietzsche and Heidegger, his reading of the work of Dumezil, and his relationship with the composer Jean Barraqué. Chapter 6 covers Foucault’s postings in Upsala and Warsaw, while chapter 7 does the same for the Hamburg period. In Hamburg Foucault translated and commented Kant’s Anthropology, that he submitted as his secondary thesis for his Doctorat d’état. Finally, chapter eight deals with the defense, publications, and after story of Madness and Civilization, his principal doctoral dissertation.
One of the many strengths of Elden’s account is its attention to Foucault’s study of Hegel, Husserl, Kant, the Dasein analytical movement, and many more. This is particularly welcome because Foucault is not very loquacious about his readings. In particular, there is almost no explicit reference in Foucault’s published writings to his extensive reading of Husserl. Elden shows that Foucault studied Husserl intensively, even reading and annotating some of Husserl’s unpublished manuscripts. The same is true of other master thinkers, such as Freud, Binswanger, Nietzsche, and Heidegger.
Chapter 1 presents the teachers Foucault encountered first in Lycée Henri-IV during the preparation for the entrance examination to the École normale supérieure (ENS) and later at the ENS and the Sorbonne. These teachers were not only sources of knowledge and inspiration for Foucault but also incarnated the philosophical establishment, and Foucault will meet them as teachers, examiners, members of his doctoral jury, and later, as colleagues. Of particular interest is the figure of Jean Wahl, who played an essential role as a relay for German philosophy, was interested in the philosophy of Heidegger, but also in Hegel and Kierkegaard. Foucault attended Wahl’s courses on Heidegger in 1950 and possibly also in 1952.
Elden then presents the figure of Jean Hyppolite, and most importantly, the thesis that Foucault wrote under his direction and submitted in 1949. The dissertation asks three questions: (a) what are the limits of the field of phenomenological exploration and what are the criteria for the experience that serves as the point of departure; (b) what the limits of the transcendental domain in which experiences are made up; (c) what the relations of the transcendental world with the actuality of the world of experience (12).
Elden describes Foucault’s arguments (12-17) and adds that Foucault refers to Hegel’s Phenomenology of the Spirit, other Hegel writings, and a wide range of secondary literature, including the work of Kojève, Lukacs, Hyppolite, Löwith, and Croce. Foucault also references Husserl and expositors of Husserl’s philosophy, such as Levinas, Fink, and Sartre. According to Elden, Foucault argues that The Phenomenology of Spirit is not an introduction to the Hegelian system or its first part, but rather an assessment of how a ‘system as the totality of knowledge… could be conceived’ (13).
Elden concludes that it is ‘an apprentice work’ and is surprised that Foucault does not evoke the famous ‘master slave’ theme. He points out some continuity between the thesis and Foucault’s later interests. For example, Elden lists the idea of the transcendental and the stress on the question of knowledge (16). Elden also notes the absence of references to Heidegger and Nietzsche (17). However, he seems less surprised by Foucault’s strikingly ‘unhegelian’ reading of the Phenomenology.
Foucault studied not only philosophy but also psychology and psychopathology. Elden refers to his teachers, Lagache and the psychiatrist and neurologist Ajuriaguerra. Foucault also read the work of Georges Politzer, who proposed a Marxist oriented ‘concrete psychology,’ critical of psychoanalysis. Foucault was also interested in the historical approach to psychology that Ignace Meyerson developed. Regarding psychoanalysis, Elden refers briefly to Pierre Morichau-Beauchant, one of the earliest French psychoanalysts and a friend of his family. Foucault attended Lacan’s seminars. Based on Maurice Pinget, a close friend at that period, Elden writes that Foucault attended Lacan’s seminars in 1951 and until his departure for Upsala in 1955. But while Pinget claims that Foucault was very enthusiastic about Lacan, other witnesses seem to remember that Foucault had little sympathy for Lacan’s project and philosophical ambitions (20). And Foucault’s early publications do not reflect Lacan’s teachings. Elden promises more on the relationship between Foucault and Lacan in his forthcoming book about Foucault’s Archaeology (21).
Maurice Merleau-Ponty was another significant influence. Foucault attended Merleau-Ponty’s lectures in 1947-48 in the Sorbonne, but probably not his lectures at the College de France. Foucault wrote an unpublished manuscript on Merleau-Ponty’s philosophy (see chapter 4). Elden describes the influence of Merleau-Ponty as being significant for the young Foucault, in particular, because of Merleau-Ponty’s project to bridge between psychology and philosophy (23).
A section in this chapter deals with the preparation for the aggregation examination. Elden explains the mechanism of the exams (24-25) and portraits some important characters for Foucault in this period, mainly Althusser and Canguilhem. Foucault failed in his first attempt but retook the exam the next year and was graded second in philosophy. One anecdotical aspect of his exams is that Foucault’s subject for the oral exam was sexuality, a topic newly introduced by Canguilhem to the program. It seems that Foucault complained about the subject.
Chapter 2 deals with the Lille and ENS period, from 1949 to his departure for Upsala in 1955. Following his aggregation, Foucault applied for a scholarship to conduct doctoral research at the Foundation Thièrs. His proposal was the study of the problem of human science in post-Cartesian thought and the work of Malebranche and Bayle. Elden remarks that this subject seems to link back to Merleau-Ponty’s lectures on Malebranche and Maine de Biran. In this period, Foucault also worked as an assistant lecturer in psychology at the University of Lille. He taught contemporary psychology and its history, psychoanalysis, psychopathology, Gestalt theory, the work of Pavlov and other Soviet psychologists, Rorschach tests, and the existential psychologies of Roland Kuhn and Binswanger. He also taught psychology at the ENS, covering psychology, experimental psychology, Pavlov, and the psychoanalytical theory of personality.
In parallel to his teaching activities, Foucault obtained a certificate in psychopathology from the Institute of Psychology of Paris. The studies there included lectures and practical observations at the Sainte-Anne psychiatric hospital.
We have several archival materials from this period. Three ‘substantial manuscripts’ were preserved: ‘Connaissance de l’homme et réflexion transcendantale’ (Knowledge of man and transcendental reflection), an untitled manuscript on Binswanger, and one on phenomenology and psychology. We also have indirect materials, such as student notes, which cover Foucault’s teaching at the ENS. Elden describes and summarizes the content of this archival material.
Regarding ‘Knowledge of Man,’ the manuscript is in a binder labeled ‘Cours 1952-3’, and its content overlaps with a course that Foucault taught in 1954-5 at the ENS with a different title. Elden suspects these notes may be more than just teaching material, maybe material for a projected thesis. In these manuscripts, Foucault takes leave from his Master’s thesis and explores the notion of a ‘philosophical anthropology.’ The manuscript begins with references to the origins of philosophical anthropology in the early modern era. In a typical Foucauldian gesture, he dates the origins of the word ‘anthropology’ to the work of the physician and philosopher Ernst Platner, a Kant’s contemporary. Next, Foucault surveys the development of anthropology in early modern times, referring to Scheler, Husserl, and Binswanger. Finally, Foucault claims that philosophy did not recognize anthropology as an autonomous discipline because of the influence of dualism, theology, and the privilege given to abstract a priori rationality. Foucault refers abundantly to Leibnitz, Spinoza, Lessing, Malebranche, Descartes. Still, Elden suspects that these sections are most likely oriented to the curricular requirements and are not the kernel of Foucault’s project. The second part of the course studies Kant’s anthropology in relation to the critical project overall. A few pages inserted after the concluding chapter of the manuscript deal with ‘the end of anthropology,’ an idea that he powerfully develops many years later in The Order of Things. The final pages are devoted to a reading of Nietzsche, to the relationship of biology to psychology, and the criticism of psychologism, religion, and universal history. Finally, Foucault reviews current views on anthropology, discussing Jaspers, Heidegger, Löwith, Kaufmann, and Vuillemin.
Elden dedicates a few paragraphs to the question of when and how Foucault knew about Heidegger’s reading of Nietzsche, which was still unpublished at that time. The question is whether Foucault developed his reading of Nietzsche independently of the influence of Heidegger, a query that Foucault himself addressed ambiguously. Elden discusses this issue in chapter 5.
Another important manuscript of this period is the one on Binswanger. This manuscript has been, in the meantime, published in a critical edition with the title Binswanger et l’analyse existentielle (2021). Elden discusses the problems of dating the manuscript, presents Binswanger’s career, and his relationships with Freud, Husserl, and Heidegger. According to Elden, one of the key themes of Foucault’s manuscript is whether Binswanger was able to move from a descriptive and pre-scientific apprehension of the human being to a rigorously scientific anthropology (34). Elden does not pursue this lead but concentrates instead on showing the extent of Foucault’s mastery of Binswanger’s work. What attracted Foucault to Binswanger? Elden says that Foucault was attracted by Binswanger’s interest in ‘modes of being of the human.’ Binswanger also provided an alternative to Sartre’s anthropological-phenomenological project (37). Elden adds that while Foucault did not publish this text, it is quite developed. While the manuscript overlaps with his Introduction to Dream and Existence, Foucault did not use this manuscript as a basis for his later essay. Elden speaks of a road not taken, even if eventually the interest in Daseinsanlysis may have inspired Foucault to write History of Madness. But Foucault soon will reject the whole idea of philosophical anthropology and its impossible hermeneutical circle. In his later work, Foucault will castigate as an ‘empirico-transcendental doublet’ the pretension of a philosophical anthropology.
The third manuscript reviewed in this chapter has for title Phénoménologie et psychologie. Foucault gave a course with the same title in 1953-4 and the following year. A different manuscript on psychology in Husserl and Merleau-Ponty may also be part of the course. And a third manuscript, intitled Psychologie et phénoménologie’, seems to date from the same period, but it has only a thematic but not textual relation to the manuscript (40).
Foucault begins with the claim that ‘The tradition attributed two forms to psychological experience, recognizing each as an independent source: introspection…and objective observation…in the first psychology sought its philosophical foundation, in the other its scientific justification. The situation was clear, but it was an alibi: psychology was never where it was suspected to be’ (Foucault, quoted and translated by Elden, 41).
The manuscript follows with the claim that the death of God contributed to the division between subjective and objective forms of experience. But according to Elden, the reference throughout the manuscript is Husserl. Elden comments that Husserl was a major focus of Foucault’s research at this point in his career, even if he rarely discussed Husserl in his writings (42).
Archival material regarding Foucault’s lectures on psychology, child psychology, testing, etc., is not extant. Still, we know indirectly of Foucault’s lectures through notes from students at the ENS, Lagrange, and Simon in particular (43-46).
Elden also refers to Foucault’s internship in the Sainte-Anne hospital, collaborating with Jacqueline and George Verdeux on various testing and electroencephalography research. Foucault also participated in studies conducted at the Fresnes prison, part of a project to evaluate new inmates suitability for different institutions and programs. Elden observes that Foucault seems to have had in this period an earlier exposure to many of the issues that he will explore in-depth in his mature work. Elden also mentions that Foucault never referred in detail to his previous work, and his recollections were not very consistent. For example, we know that Jacqueline Verdeux requested Foucault’s help for her translation of Binswanger’s work. But Elden does not say if Foucault knew Binswanger before his collaboration with Verdeux or how he came to be interested in his work.
Chapter 3 deals with Foucault’s first publications in the early ’50s. In this period, Foucault wrote three essays and one book, which reflect on Foucault’s interests in psychology and psychopathology. They are the Introduction to the French translation of Binswanger’s Dream and Existence, a review essay on the history of psychology from 1850 to 1950, and finally, one on scientific research and psychology. Maladie mentale et personnalité, a book, was published in 1954, reissued in 1962 with profound changes, and finally abandoned by Foucault. While these writings were published between 1954 and 1957, Elden estimates that they were written simultaneously.
Elden’s decision to separate the published from the unpublished works may be a disservice to himself and his readers, insofar as the detailed descriptions do not coalesce into a clear hypothesis about what drives Foucault’s explorations. We don’t know if Maladie Mentale et Personnalité and the Introduction to Dream and Existence represent the ideas developed in the early manuscripts or their abandonment.
Maladie Mentale et Personnalité was commanded by Jean Lacroix for the series ‘Initiation Philosophique’ published by the prestigious Presses Universitaires de France. The collection was planned as a series of introductions to philosophical subjects. Lacroix accepted Foucault’s proposal in February 1953, and Foucault delivered a manuscript in October 1953. In Chapter 8, Elden compares the original with the revised edition Foucault published after publishing Madness and Civilization. Elden summarizes the book and emphasizes that the way Foucault presents the problem of psychology and pathology is similar to the approach that he will develop in his mature works, namely, uncovering the structures that make possible forms of scientific knowledge (63). At this stage of Foucault’s evolution, the problem is still presented in philosophical anthropological terms: the approach must be grounded on Man itself, not on the abstraction of illness (Elden 65, quoting Foucault). Evaluating the impact of this book, Elden argues that as Foucault’s profile raised, more attention was paid to this book, especially to the (heavily edited) second edition, despite Foucault’s attempts to forget the book. Nonetheless, some have argued that if we want to examine ‘the archaeology of Foucault’s thought,’ we should consider the first edition (quoted by Elden, 78).
Summarizing his argument, Elden states that “it is striking how much of the work that Foucault undertook in the 1960s has its roots back in the period studied here (190). And he adds, ‘what seems striking in reading all of Foucault’s writings, published and unpublished, are links between periods, rather than clear breaks’ (190). Foucault himself characterized his evolution as a philosopher who moved on to psychology and from psychology to history. Elden shows that these transitions are not breaks but the reconfiguration of some initial questions and their development in new directions.
Elden’s book is undoubtedly a treasure trove for the student of Foucault. Elden says that ‘I have read what he [Foucault] read and analyzed what he wrote.’ The extent of his scholarship, the sources, and the available secondary literature are impressive. Elden benefited from access to Foucault’s papers and the work of a group of young researchers that are busy publishing critical editions of several of the documents that Elden refers to. A good example of this is the recent special issue of the journal Theory, Culture and Society, edited by Elden, Orazio Irrera and Daniele Lorenzini with the title ‘Foucault Before the Collège de France.’ And we should commend his selflessly sharing in his blog many facts, big and small, that he helped uncover.
When all is said and done, how is this going to impact our understanding of Foucault? It is too early to say how this will affect our future interpretation of the life and work of Michel Foucault. Most likely, not in a revolutionary way, but we will have a better context and insights on how some of his ideas developed and what they mean. But the philological and the reception dimensions of a work often do not run in parallel. The misunderstandings around Foucault are at least as productive as the historical record. The student of Foucault knows that a concept such as ‘biopolitics’ has a very short half-life in Foucault’s work. But we can argue that it becomes the inspiration for a renewed interest in Foucault’s work several years after his untimely death. The same is true of his criticism of the ‘repressive hypothesis,’ the idea of the ‘death of man,’ the ‘ontology of the present’ and other metaphors easy to weaponize that, tend to disappear from Foucault’s conceptual universe as soon as coined, only to reappear later in a new metaphor.
Saying What We Mean [SWWM] provides a collection of selected philosophical writings by Eugene Gendlin (1926-2017) edited by editors Edward S. Casey and Donata M. Schoeller. As Schoeller notes this volume is intended to “excite an appetite for the extraordinary thinking of Eugene Gendlin and for the effects of his concepts as well as his practices that, in paraphrasing Adorno, ‚open up‘ the phenomena they make thinkable.” [xv] SWWM is the first collection of Gendlin’s specifically philosophical writings, and is Gendlin’s final publication, appearing several months after his passing. It presents a final explication of Gendlin’s personal philosophy of experience, in which he explored the contours of the relation between implicit and explicit knowing, and the generation of language and conceptual meaning from the ground of our embodied senses. At the same time this “farewell letter” invites the reader to carry forward this exploration in her own personal way. The publication of SWWM reminds us that, as Gendlin himself insisted, his professional identity was first and foremost that of a philosopher. Gendlin’s intellectual roots extend deeply into Continental, Analytic philosophy as well as American pragmatism. His intellectual influences include among others: Dilthey, Husserl, Heidegger, Merleau-Ponty, Wittgenstein, Whitehead, and McKeon – the latter with whom Gendlin studied at the University of Chicago, and had a great influence on shaping Gendlin’s philosophical outlook. Gendlin was a prolific author, and his philosophical writings have been published in numerous essays and several books.
Despite Gendlin’s prolific philosophical output, the publication of SWWM serves as a needful reminder of Gendlin’s philosophical ideas. Other than as a philosopher, Gendlin is most popularly remembered as the founder of the practical experiential method called Focusing, which provides a structured methodology to bring open, non-judging attention to embodied, experiential internal knowing – often referred to as the “felt sense” – prior to its conceptualization in language. Focusing is most widely used as an aid for psychotherapy, although it is accessible to everyone interested in a practical methodology for personal transformation. Focusing developed out of Gendlin’s research at the University of Chicago with humanistic psychologist Carl Rogers into the phenomenological-process-oriented theory of experience and its transformation. Gendlin’s original research revealed that the way in which a client related to his or her personal experience during psychotherapy sessions, irrespective of the particular psychotherapeutic approach, provided a single significant predictor of the therapy’s success. As a process oriented methodology with deep roots in phenomenological philosophy, Focusing can be applied to enhance any particular psychotherapeutic approach, or can occur as a stand-alone methodology to enhance human potential. The essays in SWWM attest that Gendlin’s practical method of Focusing would be unthinkable without its underlying philosophical foundation. At the same time, the practical and the theoretical aspects of Gendlin’s lifework cannot and should not be artificially separated. The practice of Focusing provided Gendlin with material for philosophical reflection, as much as philosophical reflection provided the conceptual apparatus for the development of Focusing’s methodology. The core insight animating all of the essays in SWWM is the unceasing bidirectional relation between experience and rational conceptualization.
Gendlin’s focus on process means that he is not limited to espousing a particular philosophical school; but rather provides a process model approach that can ground different forms of philosophical conceptualization. Gendlin’s emphasis on the processes of thinking rather than on the final forms themselves is no doubt inspired in large part by Edmund Husserl’s phenomenological critique of psychology and the natural sciences. Gendlin’s philosophical feat has been to radically personalize philosophy, countering the age-old tendency towards universalization in philosophical reflection, while at the same time respecting structures of explicit rationality and cognition. This personalized perspective – both in terms of personal philosophical meaning, as well as in terms of self-healing– has deep roots in Gendlin’s personal history. In a German language interview with Lore Kolbei (1994), Gendlin described how his childhood experience fleeing Nazi occupied Vienna with his family, shaped his future life and single-minded intellectual focus. In determining how to escape the clutches of the Nazis together with his family, Gendlin’s father relied on following his internal feelings in deciding which individuals they encountered could be trusted in their escape. Gendlin’s later life was dedicated to deciphering the meaning of these internal feelings, both through psychotherapeutic processes and philosophical reflection. I feel it important to mention this biographical history, since it is of central importance in shaping Gendlin’s personalized philosophy. It is of interest that Gendlin does not refer to such cultural and biographical influences in his philosophical writings, as if wanting to emphasize the universal nature of pre-conceptual sensations in giving rise to language and explicit cognition.
SWWM provides in single volume some of Gendlin’s most influential essays. As such, this volume makes Gendlin’s philosophical reflections accessible to a wider audience in a concentrated form, and may be important in bringing Gendlin’s intellectual work to the attention of philosophers who have not yet come across his work, or have glossed over its importance providing a structured methodology to analyze pre-conceptual cognition in relation to explicit forms of knowing. (It is also worth mentioning the collection of critical studies on Gendlin’s work in the philosophy of language entitled Language beyond Postmodernism [LBM] (1997), published more than two decades ago and which like SWWM served as a kind of introductory volume for Gendlin’s philosophical ideas.) The essays in SWWM are primarily philosophical, though they speak equally to Gendlin’s practice of Focusing, and the later application of Focusing to analyze professional knowing called Thinking at the Edge (TAE). TAE is a practical methodology for applying the “intricate precision” immanent in our experiential knowing to professional, scientific and private contexts. [xix] For example, a clinician reflecting on aspects of a clinical case, could apply TAE to investigate the boundaries of intuition and explicit knowing. Perhaps the most important function of SWWM is to provide a general framework for Gendlin’s conceptual evolution. Unfortunately, chronological details of each essay are not provided, which would give information about the progressive development of Gendlin’s thinking.
The edited volume is divided into four parts:
Part 1. Phenomenology of the Implicit;
Part 2. A Process Model;
Part 3. On the Edges of Plato, Heidegger, Kant, and Wittgenstein, and
Part 4. Thinking with the Implicit.
Part 1 provides different approaches of Gendlin towards developing a conceptual methodology and language to differentiate different layers of implicit experience. Phenomenology provides the major philosophical ground for this engagement with implicit experience; though Gendlin uses his phenomenological approach to interrogate different philosophical schools and methodologies, especially linguistic analysis and philosophy of language. Phenomenology too, is not spared Gendlin’s critical gaze, as depicted in his brilliant essay, “Two Phenomenologists Do Not Disagree,” in which he analyzes the situation whereby two committed phenomenologists disagree over a single observed phenomenon. As opposed to following a particular phenomenological school or individual philosopher, Gendlin proposes to ‘study the formulating process itself,’ as well as the ‘roles of experience in it’ in order to determine how experience can ‘ground different formulations differently,’ including different phenomenological statements or perspectives.  Even though a particular statement may be differentiated as phenomenological from a non-phenomenological statement by following a well demarcated phenomenological methodology or “noticeable signposts,, for example Husserl’s proposed methodology of bracketing, in order to enable a primordial experience of a particular object of inquiry, Gendlin observes that phenomenological statements may possess many unintended logical implications. These hidden intentions or meanings are amenable to being uncovered or elicited through further processes of concentrated focusing or introspection.
Gendlin’s essays depict his intellectual debt to the tradition of phenomenology; and at the same time develops his own philosophy of the implicit in new directions, navigating between age-old dichotomies, such as reductionism and idealism. An important aspect of the collection of philosophical essays in SWWM lies in providing a means of tracing and analyzing the influence of various phenomenological traditions on Gendlin’s thinking, including that of Husserl, Heideger, and Merleau-Ponty, and how Gendlin carries this tradition forward in his personalized philosophical way.
In his critical essay response to Gendlin’s philosophy entitled, “Experience and Meaning,” J.N. Mohanty (1997) provides key insights regarding Gendlin’s relation to Edmund Husserl’s phenomenology, which are still relevant in relation to Gendlin’s collection of philosophical essays in SWWM. In his analysis of the relation between experience and meaning in Gendlin’s philosophical theory, Mohanty discerns four levels of meaning:
1. Experiencing with implicit, incomplete felt meanings;
2. Explicit, felt but prelinguistic (though still symbolized) meanings, inwardly attended to;
3. Experiential concepts (arising out of the interaction of felt meanings with language);
4. Logical concepts. 
The core tension animating each of the essays in SWWM is the inherent relation between each of these four levels of meaning. While not participating in logical inference, the “most basic level,” i.e., the implicit background has its own precise kind of order, which functions in the formation of new and ever more precise scientific concepts. Thus, Gendlin posits a pre-conceptual rational order, that is not the same as explicit logic, but which grounds the possibility for explicit rationality. In Part 2. “A Process Model,” which refers to Gendlin’s magnum opus of the same name, Gendlin articulates further this pre-conceptual rational order, or what he now refers to as the ‘conditions of possibility’ for the ‘implicit precision of experience.’ [xvii] Implicit precision refers to the embodied process generated through interaction between the conscious organism and its environment. While logical precision is explicitly rational and depends on defined units, the process of implied precision ‘generates and regenerates the background objects and their relationships, including logical scientific units.’  Implicit precision articulates Gendlin’s basic insight that there is a direct reference between preconceptual and explicit cognition. Moreover, as the name implicit precision implies, this level of organismic consciousness possesses a rational structure, even if it is not ordered according to explicit logical principles. Movement between these two forms of precision can occur in either direction. Indeed, scientific logic is unthinkable without this foundational level of embodied knowing.
Mohanty claims that Gendlin requires a mediating concept, a “Zwischenglied” between implicit experience and logical concept. Gendlin’s concept of direct reference provides this Zwischenglied. In SWWM Gendlin refers to this direct relationality between felt sense and logical concept using the terminology of ‘direct experience’ and ‘direct referent.’ In my own imagination, this Zwischenglied of direct reference is analogous to the sensation in holding two opposing poles of a magnet in close proximity. One feels the invisible magnetic force between the two poles of experience and logic. However, maintaining this force is a slippery undertaking that gives rise to a perplexing sensation. Trying to elicit the connection and opposition between these different levels is key to getting a sense of Gendlin’s philosophical task. As Gendlin writes, saying exactly how ‘direct experience can function as a ground in each step of formulating’ ‘opens up a whole new field of enquiry.’ 
Names such as “implicit precision” and “carrying forward,” referring to the infinite possibility for bodily implying beyond explicit concepts, are terms that Gendlin provides in the Process Model for conceptual structures arising from and referring to his process methodology. This process of naming felt-sensations as they emerge into language is an integral part of the Focusing process. Gendlin would undoubtedly invite readers of his philosophical writings to extend his philosophical practice by developing their own names for universal processes of meaning-making. One can debate the precise relation between Husserl’s use of act and intentionality in relation to Gendlin’s process model. For example, Mohanty notes that Gendlin did not regard Husserl’s conception of act and intentionality as including data of awareness, but rather as principles presupposed by such data.  Similarly, Gendlin held that Husserl did not include felt experiencing as part of the datum given in meaningful awareness. [ECM, p. 276] However, Gendlin’s views on Husserl appear to have shifted, since he notes in his essay, “Two Phenomenologists Do Not Disagree,” that Husserl did not begin his phenomenological explorations with analyzing the relations between feelings, situations, and language. Yet, through his contact with direct experience, he encountered these interrelations in that experience.  However, even if felt experiencing can be traced back to Husserl’s conception of act and intentionality, Gendlin’s expansion and delineation of the methodology to track the relation between experience and meaning moves beyond its phenomenological foundations. Moreover, the process of giving provisional name to conceptual structures emerging from reflection on one’s felt experience, such as “implicit precision” and “carrying forward,” blending personal experience with rational conceptualization is a unique philosophical contribution of Gendlin’s.
Any reader of SWWM must necessarily be divided into two groups. Those with a first-hand familiarity of the process of Focusing, and those who approach the text as a purely philosophical text to be understood conceptually. In a sense, it is not possible to approach these texts purely intellectually, since Gendlin’s method explicitly aims to bridge the mind-body dichotomy. In her introduction, Schoeller writes that, ‘Gendlin’s thinking and practices move across the body-mind split, expanding the field of experience and thinking beyond so-called subjective or objective approaches in order to cultivate an awareness of the preciseness of what he calls a “responsive order.”’ [xiv] Gendlin peppers his essays with practical examples, exhortations to his readers to engage practically with his methodology. For example, in his essay “The New Phenomenology of Carrying Forward,” Gendlin notes how in writing a poem one’s body has a precise sense of what needs to be said.  The process of Focusing is similar in many ways to the poet’s attending to her felt sensations in the process of writing a poem. Grappling with Gendlin’s conceptual ideas necessitates an induction into the process of Focusing. Yet, Gendlin would argue that any meaning-making process incorporates this kind of embodied sense-making, formalized in a structured process, or not. Readers who do not concretely explore Gendlin’s practical examples through deep introspection, and who merely try to understand his conceptual arguments from a disembodied perspective, must necessarily fail to comprehend the tenor of his argument.
The “Process Model” emphasizes the embodied nature of Gendlin’s philosophical project. (As a Feldenkrais Method Somatic Education Practitioner I am particularly receptive to the centrality of the body in Gendlin’s philosophy of the implicit. The Feldenkrais Method is similiar to Focusing in providing a practical methodology to explore the relation between one’s felt sense and cognition; however, the Feldenkrais Method introduces the added dimension of movement exploration.) In his essay “The Derivation of Space,” Gendlin notes that, ‘… the clarity which an analytic layout brings lies not only in the layout before us. It has an effect in the body. It brings an implicit whole bodied understanding. “Aha!” we say.’  Following Stuart, in the essay on “Implicit Precision,” Gendlin refers to a perceptual concept called enkinaesthesia, i.e., ‘the sentient half of a behavior sequence and the sentience of patterned interactions which is the sequence of bodily shifts I call versioning.’  Taking the cue from Gendlin’s terminology, an embodied adaptation of Focusing, called Whole-Bodied Focusing, developed by Kevin McEvenue , integrates Focusing with somatic experiential techniques from the Alexander Method. Nonetheless, even though Gendlin’s philosophy of the implicit does provide a means of overcoming mind-body dualism, the body is emphasized only tangentially, in the sense that real attention to the body requires an embodied practice, as in Whole Body Focusing, other somatic education practices, such as Feldenkrais Method. The complete intellectual grasping of Gendlin’s ideas requires an embodied practice in conjunction with attention to the embodied basis of our logical conceptualization.
Part 3. “On the Edges of Plato, Heidegger, Kant and Wittgenstein presents” Gendlin’s philosophical thinking in relation to major philosophers in the Western tradition. Gendlin’s philosophy does indeed present a methodology to reengage and reinvigorate the Western philosophical canon. His philosophical ambitions are simultaneously grand and modest, in the sense that Gendlin has enough confidence in his insights to re-read ancient philosophers, such as Plato and Aristotle; yet does this, not by contesting their philosophical claims and arguments, but by “lifting out” the most basic experiential sensations elicited through engaging with the textual ideas. In other words, through his process model, Gendlin finds a means of re-engaging with ancient philosophical texts and ideas, to provide fresh insights and meanings, without attempting to disprove any particular philosophical approach.
This process of “lifting out” also has relation to phenomenology, though not Husserl’s transcendental phenomenology, but Martin Heidegger’s phenomenology of Being, and particularly his concept of Befindlichkeit. As Francesca Brencio (2019) notes in her recent review of Befindlichkeit in relation to psychopathology:
Befindlichkeit stresses the basic state of Dasein in its being situated: finding ourselves already in situatedness, means finding ourselves gathered to a “there” (being-there, in German Dasein). The situatedness is strictly related to the existence’s facticity and it becomes manifest to us through our own moods and affectivity. 
Our moods and affective states provide the grounds of our pre-conceptual experience, and the means of becoming attuned to the external world. There is, therefore, a strong affinity between Heidegger’s concept of Befindlichkeit and Gendlin’s philosophy of the implicit. In his essay, “Befindlichkeit: Heidegger and the Philosophy of Psychology,” Gendlin observes that, ‘Heidegger’s concept denotes how we sense ourselves in situations. Whereas feeling is usually thought of as something inward, Heidegger’s concept refers to something both inward and outward, but before a split between inside and outside has been made.’ 
In referring to psychological affective states and moods, Befindlichkeit has obvious clinical importance for clinical psychology and theories of psychopathology, and resonates strongly with Gendlin’s philosophical project and practical methodology of Focusing. However it is in providing the phenomenological possibility of original disclosing that provides the strongest link between Gendlin and Heidegger. Gendlin quotes the following paragraph from Heidegger’s magnum opus, Being and Time:
Befindlichkeit is a basic existential way in which Dasein (being-here) is its here. It not only characterizes Dasein ontologically, but because of its disclosing, it is at the same time of basic methodological significance for the existential analytic. Like any ontological interpretation whatsoever this analytic can only, so to speak, “listen in” to the previously disclosed being of something that is… Phenomenological interpretation must give Dasein the possibility of original disclosing, to raise the phenomenal content of this disclosing into concepts. [178-79]
For Heidegger it is the disclosing of Befindlichkeit which renders a statement phenomenological, from a state of free-floatingness.  Gendlin claims to extend Heidegger’s concept of Befindlichkeit in his own practical philosophy through adding the bodily dimension; which Gendlin claims is missing in Heidegger’s philosophy. Additionally, Befindlichkeit provides a means of explaining Gendlin’s process methodology in Focusing, through getting in touch with and “lifting out” implicit felt meanings for conceptualization. As mentioned, for Gendlin, this lifting out process, while phenomenological, is not limited to any particular philosophical formulation, including that of Heidegger’s analysis of Being. The deep relation between Befindlichkeit and Gendlin’s philosophy of the implicit means that even though Gendlin’s philosophy is greatly indebted to the Husserlian phenomenological tradition, in his heart of hearts Gendlin appears more aligned with Heidegger’s philosophy of Being-in-the-world, though this relationship is not without its personal ambivalence. In his sole biographical observation in all of the essays in SWWM, Gendlin notes his indirect indebtedness to Heidegger, who he only came to read later in life once he overcame his personal antipathy to Heidegger:
My own work for many years preceded my reading Heidegger. I came to him quite late. Both the personality change mentioned above, and the philosophical work I will now mention, were written before I read Heidegger. But I had read those philosophers that most influenced Heidegger, and so I emerged from the same sources, at least to some extent. I had also read Sartre, Buber, and Merleau-Ponty, who were greatly and crucially following Heidegger. Hence my own work continues from Heidegger, and stands under his influence, although I did not recognize that until later…. 
Gendlin’s attraction towards Heidegger’s concept of Befindlichkeit can also be explained because of its inherent potential for developing a psychological or psychopathological theory. Since moods and affective feelings ground our experience of reality, psychopathological conditions such as anxiety are characterized by a breakdown or collapse of our affective experiential foundations. It is not by chance that the practice of Focusing tends to emphasize uncomfortable physical and mental felt sensations, as the core of its therapeutic work. Gendlin is attracted to and reworks Heidegger’s concept of Befindlichkeit because of his own deep therapeutic concern that informs both the practice of Focusing and his philosophical theorizing about the implicit. In “Befindlichkeit: Heidegger and the Philosophy of Psychology,” Gendlin observes that the essence of psychotherapy is phenomenological in the therapeutic process through the Heideggerian concept of lifting out. Thus, Gendlin notes that ‘any statements and interprerations are effective only when they lift something from the directly senses and preverbally “understood” felt complexity. Even very sophisticated statements by patients and therapists alter nothing in the patient’s living, unless there is the distinct effect of lifting something out.’  This sentence encapsulates Gendlin’s life-work in interweaving philosophical conceptualization with lived experience in general, and psychotherapy in particular.
The final section of SWWM, Part 4. “Thinking with the Implicit,” presents an introduction to the practice of Thinking at the Edge (TAE), the extension of the practice of focusing to scientific and professional contexts. In Gendlin’s words, ‘TAE is a systematic way to articulate in new terms something which needs to be said but is at first only an inchoate “bodily sense.”’  It seems to me (without having personally experienced its practice) that TAE applies the Focusing methodology in a specific structured context, as opposed for example, simply trying to assess one’s felt bodily sense, in order to elicit new logical analytical formulations and creative theorization. In other words, TAE is concerned with developing explicit logical concepts relating to specific spheres of interest or expertize out of the grounds of implicit knowing. Gendlin has an explicit political awareness around TAE, considering that it provides a tool for people from all social strata and intellectual backgrounds to articulate their experiences, and to develop new patterns of thought. Through TAE, Gendlin claims, the capacity to develop novel philosophical ideas and logical and scientific concepts is no longer limited to an intellectual elite, but is open to all.
TAE is of especial personal interest to me in terms of its potential applications to medicine and clinical reasoning. I have an abiding interest in the philosophy of the implicit, having conducted analogous research into the tacit foundations of clinical reasoning. This work was not fundamentally informed by Gendlin’s writings, but rather was influenced by other phenomenologists, such as Edmund Husserl, Maurice Merleau-Ponty and Emmanuel Levinas, as well Michael Polanyi’s philosophy of tacit knowing. Similar to Gendlin, my focus on the role of intuition in clinical reasoning has also brought me to conceptualize a kind of rationality in clinical reasoning that is not modelled on explicit knowing; but rather envisages clinical reasoning as a kind of embodied practical wisdom modelled on the Aristotelian conception of phronesis. Reading SWWM with this background context in mind, suggests that Gendlin’s delineation of a responsive order to pre-conceptual reflection does provide an important intellectual resource for re-conceptualizing the role of practical wisdom in clinical reasoning, especially through the application of practical techniques from Focusing and TAE. Theoretically, TAE might be of real value in expanding understanding of the tacit foundations of various forms of clinical reasoning, including the intuitive component of clinical judgement, and developing ideas from bench to bedside in translational medicine. Arguably, applying TAE to the clinical context could re-invigorate contemporary epistemology of medical knowledge. As of yet, the application of TAE to the medical clinical context does not yet appear to have been formally developed. The collection of Gendlin’s selected philosophical essays in SWWM invites the reader to continue engaging with Gendlin’s philosophical ideas, and to continue the path that he forged finding one’s own personalized meanings as a means of individual and intellectual renewal.
Brencio, Francesca. 2019. “Befindlichkeit: Disposition.” In The Oxford Handbook of Phenomenological Psychopathology, edited by Giovanni Stanghellini, et al. Oxford. Oxford University Press: 345-353.
Heidegger, Martin. 1962. Being and Time. Translated by John Macquarrie and Edward Robinson. London: SCM.
Mohanty, Jitendra Nath. 1997. „Experience and Meaning.“ In Language beyond Postmodernism: Saying and Thinking in Gendlin’s Philosophy, edited by David Michael Levin. Evanston, IL. Northwestern University Press: 176-190.
Levin, David Michael (Ed.). 1997. Language beyond Postmodernism: Saying and Thinking in Gendlin’s Philosophy. Evanston, IL. Northwestern University Press.
Korbei, L. 1994. Eugen(e) Gend(e)lin. In O. Frischenschlager (Hg.), Wien, wo sonst! Die Entstehung der Psychoanalyse und ihrer Schulen. Wien/Köln/Weimar: Böhlau: 174-181. From http://www.focusing.org/gendlin/docs/gol_2181.html
McEvenue, Kevin. 2015. Wholebody Focusing: Life Lived in the Moment. Copyright Whole Body Focusing.
 See most notably, Gendlin, Eugene. 1962. Experiencing and the Creation of Meaning (ECM). Glencoe, IL. Free Press, Evanston; 2017. A Process Model. Evanston, IL. Northwestern University Press.
 See, Brencio, Francesca. 2019. “Befindlichkeit: Disposition.” In The Oxford Handbook of Phenomenological Psychopathology, edited by Giovanni Stanghellini, et al. Oxford. Oxford University Press: 345-353.
 See, for example, Gendlin, Eugene. 1984. „The Client’s Client: The Edge of Awareness.“ In Client-Centered Therapy and the Person-Centered Approach: New Directions in Theory, Research and Practice, edited by Ronald Levant & John Shlien. New York. Praeger: 76-107.
 See, Braude, Hillel. 2012. Intuition in Medicine: A Philosophical Defense of Clinical Reasoning. Chicago. The University of Chicago Press; 2016. “Clinical Reasoning and Knowing.” In Companion to Contemporary Philosophy of Medicine, edited by James Marcum, Bloomsbury Press: 323-342; 2013. “Human All Too Human Reasoning: Comparing Clinical and Phenomenological Intuition,” The Journal of Medicine and Philosophy. 38(2): 173-189; 2016. “Skilled Know-How, Virtuosity and Expertise in Clinical Practice.” In Handbook of the Philosophy of Medicine, edited by Thomas Schramme and Steven Edwards, Springer Press: 699-716.
 See, Braude, Hillel. 2016. „Review of Miriam Solomon’s Making Medical Knowledge.“ Theoretical Medicine & Bioethics, 37(5): 433-436.