On the Situations and Names of the Winds is the title of a fragment of a pseudo-Aristotelian treatise, most likely written by a later author of the Peripatetic school. The two-page work identifies and briefly describes the names not just of the four anemoi, but gives a wind-name to each of the twelve points of the so-called “wind-rose”, slightly less poetically the “compass rose”, which is the figure seen on classical nautical charts and maps that shows the cardinal points as well as points intermediate.
...In both agricultural and maritime settings, the names of the winds were at once practical and phenomenologically basic: to step outside and to feel them was to know how things were in the most basic sense, to “know which way the wind is blowing”, as we still vestigially say, and to find the language to speak of it.
...If I were ever permitted to teach a course on the philosophy of wind, I would begin with the questions: How did the winds lose their names? And what does it mean for us to live in a world of nameless winds? I step outside and I feel a gust. “That’s wind,” I think to myself, and I have nothing more to add beyond that. I don’t know the winds.
Irwin's thinking was informed by the writings of Alfred Schutz, a follower of Husserl, ...[who] had noted that typification was at the basis of the assumption of the reversibility of perspectives, which was a condition for the possibility of intersubjective experience and the notion of a shared, commonly experienced world. It is also the first step in overcoming the specificity of the individual in favor of knowledge about groups. What is gained by this procedure is an understanding of demographics, but the cost of this understanding is a lack of emphasis on differences between individuals and their unique subjective experiences.