  Finally, just as Rosenzweig’s new thinking seeks to reform philosophy’s long-standing assumptions about the object of the philosophical pursuit (truth) and the standpoint out of which the human being may seek to carry out this pursuit (Absolute or individual), so he suggests that philosophy’s traditional reliance on reason must be qualified in order to attune itself to the temporality of human experience. According to Rosenzweig, if thinking according to reason alone runs the risk of reducing all that is to a single ground, it is speech whose fundamental link to the actuality of our temporal experience can serve to temper the reductive excesses of reason. We articulate our experience of time through the tenses of our spoken language; through language we name the things around us; and it is the spoken word through which we enter into actual relations with others. Inspired by the “narrative philosophy” to which Schelling alludes in the preface to his Ages of the World, and by the thought of his contemporary and friend Eugen Rosenstock, Rosenzweig thus proposes a form of “speech-thinking” [see separate section below] as integral to the new thinking’s pursuit of truth in time.