Burke (songfully playful), Derrida (wittily sardonic), and Freire (completely, lovingly serious) reach one of those rare halcyon moments of agreement; as the sun sinks in the west, casting a burnished path on the calm sea--for the bar overlooks the ocean--they sip contentedly, nod pensively, and say, "Yep!" "Oui!" "Si!"

Then Burke (songfully playful) says, "We are concerned with the analogy between "words" (lower case) and The Word (Logos, Verbum) as it were in caps. `Words' in the first sense have wholly naturalistic, empirical reference. But they may be used analogically, to designate a further dimension, the `supernatural.' Whether or not there is a realm of the `supernatural,' there are words for it. And in this state of linguistic affairs there is a paradox. For whereas the words for supernatural realm are are necessarily borrowed from from the realm of our everyday experiences, out of which our familiarity with language arises, once a terminology has been been developed for special theological purposes the order can become reversed. We can borrow back the terms from the borrower, again secularizing to varying degrees the originally secular terms that had been given `supernatural' connotations." RoR 7

Derrida (wittily sardonic) responds, "Sin has been defined often ...as the inversion of the natural relationship between the soul and the body through passion. Saussure ...points at the inversion of the natural relationship between speech and writing. It is not a simple analogy: writing, the letter, the sensible inscription, has always been considered by Western tradition as the body and matter external to the spirit, to breath, to speech, and to the logos. And the problem of soul and body is no doubt derived from the problem of writing from which it seems--conversely--to borrow its metaphors. (Gramm 34-35)

After a pause, Freire (completely, lovingly serious) adds, "To exist, humanly, is to name the world, to change it. Once named, the world, in its turn reappears to the namer as a problem and requires of them a new naming. Men are not built in silence, but in word, in work, in action-reflection." PoP 76)

Momentary consubstantiality, the ultimate goal of all talk, the one many, the many one. In heaven the moment is eternity, but time-doomed creatures live in the illusory Now between Then and Then, stopping psychological time briefly until someone utters the inevitable observative: "But...." And the loom of discourse clacks on, warp and woof of statement and counterstatement" (309).

Obvious exits: return (to A Bibulous Interlude), up the road (to Trinity Tavern), window (to Flowerishes), a walk up the beach (to a country french salon)