Gerede

All occurrences

Where it appears in the corpus (28)

1. #01

   An Introductory Dictionary of Lacanian Psychoanalysis · Dylan Evans

   <span id="9781134780112_Part29.xhtml_ncx_173"></span><span id="9781134780112_Part29.xhtml_page_0195"></span>***S*** > <span id="9781134780112_Part29.xhtml_ncx_192"></span>**Speech**

   Theoretical move: The passage elaborates Lacan's concept of *parole* (speech) as a theoretically overdetermined term drawing on anthropology, theology, and metaphysics, and pivots on the distinction between 'full speech' and 'empty speech' as the axis along which the subject's relation to desire and truth is articulated in psychoanalytic treatment.

   Lacan draws on Heidegger's distinction between Rede (discourse) and Gerede (chatter) to elaborate his own distinction between 'full speech' (parole pleine) and 'empty speech' (parole vide)

2. #02

   A Voice and Nothing More · Mladen Dolar · p.107

   The voice and the drive > The voice of reason

   Theoretical move: Dolar argues that the voice operates as the operator enabling a transition from the ethics of desire to the ethics of the drive, and that Heidegger's phenomenology of the call of conscience—a pure, aphonic voice that convokes Dasein to Being—illuminates the structural function of voice as extimate alterity, while simultaneously exposing the metaphysical illusion of positing voice as a pure, prelinguistic origin.

   it is a silent voice which escapes presence (that which constituted the essential foothold of the voice throughout the metaphysical tradition)

3. #03

   The Chattering Mind: A Conceptual History of Everyday Talk · Samuel McCormick · p.136

   Beginning More than Halfway There

   Theoretical move: The passage argues that Heidegger's key concepts of "idle talk" (Gerede), "scribbling" (Geschreibe), and "babble" (Geschwätz) were not merely abstract philosophical categories but emerged from a specific biographical and institutional context—namely, his prolonged professional marginalization within the publish-or-perish culture of the modern research university, making these concepts simultaneously communication theory and social critique.

   Heidegger conceived of 'idle talk' (Gerede) and several related terms— notably 'babble' (Geschwätz), 'scribbling' (Geschreibe), and 'everyday discourse' (alltägliche Rede) during this decade-long period of scholarly silence and professional strife.

4. #04

   The Chattering Mind: A Conceptual History of Everyday Talk · Samuel McCormick · p.214

   Ancient Figures of Speech > **Babbling** *Bathos*

   Theoretical move: The passage traces Heidegger's communicative spectrum from authentic Rede through Gerede to Geschwätz, arguing that the fall into babbling pseudo-communication produces not mere incomprehensibility but a "sham clarity" (bathos/Trivialität) that dissolves authentic selfhood into the anonymous they-self (das Man-selbst), where standing-apart-from-others (Abständigkeit) paradoxically intensifies dependence on the very others from whom one is estranged.

   the pseudocommunicative practice of Gerede is its disingenuous sibling, ever luring Dasein in the opposite direction. As it reorients Dasein toward average everydayness, idle talk threatens to leave it completely disoriented in the realm of inauthentic existence.

5. #05

   The Chattering Mind: A Conceptual History of Everyday Talk · Samuel McCormick · p.52

   Barbers and Philosophers > **Wagging Tongues** > **Windbags, Windsucks, and Hegelian Gert Westphalers**

   Theoretical move: The passage deploys Kierkegaard's critique of Hegel's "absolute method" as a form of sophistic windbagging: rather than delivering on its promised philosophical rigour, the method distracts through erudite historical spectacle, and its transmission via "Hegelian Gert Westphalers" perpetuates deception across generations, turning philosophy into idle talk (*Snakketøi*).

   a report which scholars will continue to pass from mouth to mouth in reciprocal acts of deceptive windbagging and deceived windsucking… 'an instrument of distraction, nothing but an instrument of distraction'

6. #06

   The Chattering Mind: A Conceptual History of Everyday Talk · Samuel McCormick · p.63

   Fuzzy Math > **A Lost Count**

   Theoretical move: The passage uses Kierkegaard's degradation of collective music—from orchestrated revolutionary harmony to mechanical beat-counting—to establish 'chatter' (snak) as the linguistic medium of modernity's 'lost count': a mode of telling that accompanies automated tallying, mistaking mechanical noise for social harmony and thereby rendering the disappearance of genuine communal bonds imperceptible.

   Chatter is the linguistic medium in which this lost count proceeds... it is the dysfunctional mode of telling (at fortælle) that accompanies modernity's automated mode of tallying (at tælle).

7. #07

   The Chattering Mind: A Conceptual History of Everyday Talk · Samuel McCormick · p.57

   Barbers and Philosophers > **Poorly Provisioned Parrots** > **The Age of Distinctions**

   Theoretical move: Kierkegaard's critique of Danish Hegelianism hinges on the classical alazon/eiron distinction: the chattering systematicians embody the alazon's prideful self-ignorance, while Socratic irony (eironeia) marks the eccentric wisdom of those who distinguish between what they understand and what they do not—a distinction that Hegelian sublation (Aufhebung), misapplied by parroting disciples, collapses into mere gossip.

   Make no mistake, the way of speaking at issue here is chatter... ranging in form and function from noise to nonsense, cliché to bombast, wordplay to witticism, tangent to reprise, gossip to gimcrack, diversion to duplicity, tedious anecdote to absurd abstraction

8. #08

   The Chattering Mind: A Conceptual History of Everyday Talk · Samuel McCormick · p.202

   Ancient Figures of Speech > **Modes of Concealment** > **Talking Through**

   Theoretical move: McCormick maps Heidegger's hierarchical typology of linguistic practices onto a spectrum from Truth (Aletheia) to Falsehood (Pseudos), arguing that Platonic dialectic (Durchsprechen/dialegesthai) occupies a middle position — a preparatory 'speaking-through' that cultivates seeing in one's interlocutor — which Heidegger recovers as the essential counter-move to idle talk.

   the positive task… and, on the other hand, of taking up at the same time the battle against idle talk [Gerede]

9. #09

   The Chattering Mind: A Conceptual History of Everyday Talk · Samuel McCormick · p.155

   Beginning More than Halfway There > **The Crisis of Learning** > **Ruinant Factical Life**

   Theoretical move: The passage traces Heidegger's early 1922 formulation of 'ruinant factical life' as constituted by inauthentic communicative practices (Gerede, Geschreibe, Geschwätz), arguing that these practices — by arresting 'resolute understanding' and abolishing historical temporality — are simultaneously the obstacle to and condition of possibility for genuine scientific inquiry, and that this analysis prefigures the existential analytic of Being and Time.

   In their Gerede and Geschreibe, he discovered an equally verbose yet slightly more focused communicative practice, an effusive state of preoccupation in which speakers and writers fixate on certain topics of discussion but never in such a way that allows for rigorous scientific inquiry.

10. #10

    The Chattering Mind: A Conceptual History of Everyday Talk · Samuel McCormick · p.155

    Beginning More than Halfway There > **The Crisis of Learning** > **Ruinant Factical Life**

    Theoretical move: The passage traces Heidegger's early 1922 formulation of 'ruinant factical life' as constituted by inauthentic communicative practices (Gerede, Geschreibe, Geschwätz), arguing that these practices — by arresting 'resolute understanding' and abolishing historical temporality — are simultaneously the obstacle to and condition of possibility for genuine scientific inquiry, and that this analysis prefigures the existential analytic of Being and Time.

    Gerede, Geschreibe, and Geschwätz were all hindering the conduct of scientific research and, by extension, the cultivation of scientific consciousness.

11. #11

    The Chattering Mind: A Conceptual History of Everyday Talk · Samuel McCormick · p.150

    Beginning More than Halfway There > **The Crisis of Learning** > **Wringing Necks**

    Theoretical move: The passage traces the pre-history of Heidegger's concept of Gerede (idle talk) through his early Freiburg lectures and his break with Husserl, arguing that his critique of worldview philosophy, popular scholarship, and university reform rhetoric anticipates the ontological-existential analysis of fallen public discourse in Being and Time.

    the loud idle talk [Gerede] which goes with the common sense of the 'they'— a fallen way of speaking characterized by 'jealous stipulations and talkative fraternizing'

12. #12

    The Chattering Mind: A Conceptual History of Everyday Talk · Samuel McCormick · p.236

    The Writing on the Wall > **No Matter**

    Theoretical move: The passage uses Freud's dream of Irma's injection to argue that the nonsensical speech of Dr. M. ("no matter" / *macht nichts*) functions as an instance of Heideggerian everyday discourse (*alltägliche Rede*) that simultaneously voices and covers over anxiety about being-towards-death, thereby protecting Freud's professional identity while gesturing toward a constitutive void or *Nichts*.

    Much as idle talk, according to Heidegger, 'brings what is understood to a sham clarity' (*BT*, 208), Leopold's insight into Irma's condition yielded little more than 'a vague notion of something in the nature of a metastatic affection.'

13. #13

    The Chattering Mind: A Conceptual History of Everyday Talk · Samuel McCormick · p.153

    Beginning More than Halfway There > **The Crisis of Learning** > **"The Book!"**

    Theoretical move: The passage traces Heidegger's early (1921–22) conceptualization of *Geschwätz* (babble), *Gerede* (idle talk), and *Geschreibe* as kindred modes of deficient discourse—marked by the recursive desire for novelty, dilettantish self-assurance, and the leveling of rigorous inquiry—showing how these concepts emerge from his critique of historiography, academic *Weltanschauung*, and the broader social pathology of modern intellectual life before their mature formulation in *Being and Time*.

    he describes this focused yet facile way of speaking about certain topics as Gerede. And when this occurs in print, he characterizes it as Geschreibe.

14. #14

    The Chattering Mind: A Conceptual History of Everyday Talk · Samuel McCormick · p.141

    Beginning More than Halfway There > **"He Who Publishes Nothing"**

    Theoretical move: The passage traces how Heidegger theorizes everyday philosophical chatter (Gerede) as the antithesis of genuine scientific inquiry, positioning the refusal to publish and the pedagogical encounter as the only authentic sites of philosophical work, thereby deploying Gerede as a normative concept against academic discourse.

    then all chatter [Gerede] about the crisis of science and the like is just chatter [Gerede].

15. #15

    The Chattering Mind: A Conceptual History of Everyday Talk · Samuel McCormick · p.171

    Ancient Figures of Speech

    Theoretical move: The passage argues that Heidegger's 1924 Marburg lectures on Aristotle ground everyday language use ontologically in *logos* as the constitutive mode of Dasein's being-with-others, such that communication is inherently interpretive and therefore structurally open to misinterpretation — a move that sets up *Gerede* as an ontological phenomenon rather than a mere social failing.

    being-there itself typically finds expression, in a discursive tangle of prevailing interpretations, attendant misinterpretations, and ever-present possibilities of error — the likes of which… prove integral to his understanding of Gerede and its garrulous siblings.

16. #16

    The Chattering Mind: A Conceptual History of Everyday Talk · Samuel McCormick · p.182

    Ancient Figures of Speech > **Rhetorical Hermeneutics** > **Incapacitating Falsehood** > **The Yes- Man Finds His Voice**

    Theoretical move: The passage argues that *Gerede* (idle talk) is not merely a degraded or fallen form of *logos* but is paradoxically *foundational* to world-conception and concept formation in Dasein: through the mechanism of repetition without recourse to the expressed matter, *Gerede* enacts dissimulation and grounds the authority of *doxa* via the generic collectivity of *das Man*, making idle talk both the vehicle of misinterpretation and the indigenous condition of possibility for intelligibility itself.

    Idle talk [Gerede], the 'way in which one speaks about things,' is authoritative for the world-conception itself.

17. #17

    The Chattering Mind: A Conceptual History of Everyday Talk · Samuel McCormick · p.218

    Ancient Figures of Speech > **Babbling** *Bathos* > **Scales of Existence**

    Theoretical move: The passage argues that authenticity and inauthenticity in Heidegger are not opposed states but modal counter-possibilities of each other, and that the key operative concept—*Modus*/modification—structures a descending/ascending scale of discourse (from babble to silence) as existential trajectories rather than fixed conditions, with implications for Lacan's parallel theorization of alienation and authentic existence.

    Immediately following his discussion of idle talk, curiosity, and ambiguity in *Being and Time*, Heidegger begins to excavate the existential structure of average everydayness on which they depend.

18. #18

    The Chattering Mind: A Conceptual History of Everyday Talk · Samuel McCormick · p.207

    Ancient Figures of Speech > The World Persuaded

    Theoretical move: The passage argues that Heidegger's analysis of everyday discourse (Rede) establishes a communicative trajectory from rhetorical persuasion through dialectical speaking-through (Durchsprechen) to authentic philosophical speech, and that the structural non-coincidence between "the said" and "the about-which" explains how Rede degenerates into idle talk (Gerede) and sophistic deception when the about-which slips away while the said remains in circulation.

    When the about- which slips away, but the said remains in circulation, we see idle talk (*Gerede*) at work.

19. #19

    The Chattering Mind: A Conceptual History of Everyday Talk · Samuel McCormick · p.147

    Beginning More than Halfway There > **The Crisis of Learning**

    Theoretical move: The passage traces Heidegger's early theorization of idle talk (*Gerede*) and babble (*Geschwätz*) as a critique of Weimar-era university reform discourse, establishing phenomenology as the antithesis of worldview philosophy precisely because it refuses to freeze lived experience into static, aconceptual language.

    In the former's corruption, Heidegger saw a misguided and confused yet noisily programmatic effort to reform the university by way of babbling worldviews and naive preconceptions severed from lived experience— in short, 'unscientific idle talk [Gerede]'

20. #20

    The Chattering Mind: A Conceptual History of Everyday Talk · Samuel McCormick · p.28

    Barbers and Philosophers

    Theoretical move: The passage traces Kierkegaard's debut as an author to an 1836 newspaper polemic, arguing that this exchange inaugurates his sustained theorization of "chatter" (snak) as a philosophical concept—identifying it with nonsense, gossip, confusion, and self-delusion—and establishes Holberg's fictional barber Gert Westphaler as the literary anchor for that theorization.

    he began to explore the role of 'chatter' in the modern world... he printed his name instead: 'S. Kierkegaard.' It was the first signed text in one of the nineteenth century's most prolific intellectual careers... and with it his work on chatter.

21. #21

    The Chattering Mind: A Conceptual History of Everyday Talk · Samuel McCormick · p.199

    Ancient Figures of Speech > **Modes of Concealment** > **Talking Through**

    Theoretical move: Heidegger constructs a hierarchy of speech modes—from *Gerede* (idle talk) through rhetoric and dialectic (*dialegesthai*) to *nous* (pure perception)—arguing that *dialegesthai* occupies a structurally intermediate position that passes through inauthentic discourse toward genuine uncovering (*aletheuein*), without ever fully achieving the pure seeing of *theoria*, thus making authentic philosophical speech a perpetually incomplete task of cutting through concealment.

    Logos is at first idle talk [Gerede], whose facticity is not to let things be seen [sehen] but instead to develop a peculiar self-satisfaction at adhering to what is idly spoken of [was man so sagt].

22. #22

    The Chattering Mind: A Conceptual History of Everyday Talk · Samuel McCormick · p.211

    Ancient Figures of Speech > The World Persuaded > **Lost Examples Regained**

    Theoretical move: The passage argues that Heidegger's pre-*Being and Time* lectures develop idle talk (*Gerede*) as a structural phenomenon of academic culture, showing how the deceptive speech of the sophist and the deceived speech of the "stooge" are co-constitutive modes of *Gerede* that cover up authentic disclosure (*aletheia*) and deviate *Dasein* from itself.

    Catchwords and catchphrases are indices of idle talk [Geredes], which is a mode of being of Dasein in the Anyone [Man].

23. #23

    The Chattering Mind: A Conceptual History of Everyday Talk · Samuel McCormick · p.158

    Beginning More than Halfway There > **A Specter in Disguise**

    Theoretical move: By tracing Heidegger's 1923 hermeneutics of facticity lectures, the passage argues that *Gerede* (idle talk) is the constitutive medium of *das Man*'s anonymous, ruinant publicness — a phantasmatic specter that masks *Dasein*'s anxiety before itself — and that this structure is exemplified in the totalizing academic discourse of disciplinary philosophy and history, which mistake their own idle consensus for genuine inquiry.

    This discourse 'about' itself is the public and average manner in which Dasein takes itself in hand, holds onto itself, and preserves itself. What lies in this idle talk [Gerede] is a definite comprehension which Dasein in advance has of itself

24. #24

    The Chattering Mind: A Conceptual History of Everyday Talk · Samuel McCormick · p.195

    Ancient Figures of Speech > **Modes of Concealment**

    Theoretical move: Heidegger constructs a hierarchy of spoken discourse in which *Gerede* (idle talk) operates as a double mode of concealment — first displacing natural consciousness and then solidifying common opinion into uncritically repeated truisms — thereby posing the question of whether the human being's incapacity for original appropriation is ontological or merely circumstantial.

    everyday Dasein sees the world and itself within common opinion, and maintains a definite opinion about them... It is hiddenness by way of those common opinions within which everyday life operates.

25. #25

    The Chattering Mind: A Conceptual History of Everyday Talk · Samuel McCormick · p.34

    Barbers and Philosophers > To which his friend replies:

    Theoretical move: By analyzing Holberg's Master Gert Westphaler through Kierkegaard's correspondence, the passage establishes "chatter" as a mechanically repetitive, jouissance-driven speech act whose automated quality anticipates Lacan's "empty speech" and Heidegger's "idle talk" — and whose pathological excess stems from narcissistic delusion rather than mere foolishness.

    Heidegger had much to say about the repetitive functions of 'idle talk,' and Lacan paid equally careful attention to the mechanical aspects of 'empty speech.'

26. #26

    The Chattering Mind: A Conceptual History of Everyday Talk · Samuel McCormick · p.168

    Beginning More than Halfway There > **More Impulses from Kier ke gaard** > **Holding Out and Holding Back**

    Theoretical move: The passage argues that Heidegger's philosophical concepts of resolute silence, idle talk (*Gerede*), and *Jeweiligkeit* did not originate as abstract philosophical categories but emerged from concrete careerist circumstances, revealing how the opposition between authentic reticence and inauthentic chatter was first a practical, biographical response before becoming a principled existential-phenomenological distinction.

    the loud idle talk [lauten Gerede] which goes with the common sense of the 'they' [des Man]

27. #27

    The Chattering Mind: A Conceptual History of Everyday Talk · Samuel McCormick · p.163

    Beginning More than Halfway There > **More Impulses from Kier ke gaard**

    Theoretical move: The passage argues that Heidegger's critique of modern public busyness (*Betriebsamkeit*) and idle talk (*Gerede*) is inseparable from his assault on the institutionalized "business" of academic philosophy—particularly phenomenology—showing that existential analysis of modernity's chatter originates in a polemical diagnosis of intellectual life in Weimar Germany, with Kierkegaard as a precursor who coined "bustling loquacity" to name the same confluence of tumult and chatter.

    If Gerede is the guise in which Dasein encounters itself as das Man, Betriebsamkeit is the illusion of modern public life on which Gerede thrives.

28. #28

    The Chattering Mind: A Conceptual History of Everyday Talk · Samuel McCormick · p.179

    Ancient Figures of Speech > **Rhetorical Hermeneutics** > **Incapacitating Falsehood**

    Theoretical move: Heidegger's early reading of Aristotle positions *doxa* as intrinsically oriented toward *aletheia* (truth-as-unconcealment), with falsehood (*pseudos*) as *doxa*'s basic potentiality and truth as its impotentiality — a logic that simultaneously recuperates rhetoric and *doxa* as modes of being-in-the-world aimed at uncovering, while acknowledging that *pseudos* typically overpowers the pull toward *aletheia*, yielding authentic *Rede* at best and inauthentic *Gerede* at worst.

    rhetoric and doxa yield only Gerede— a dislocated, indeterminate strand of logos in which inauthentic speech and false opinion allow what is spoken about and thus seen to remain hidden, concealed, and disguised.