By Anna-Teresa Tymieniecka
Does the area exist? There will be no cause to resurrect this query of modernity from its historic oblivion have been it now not for the truth that fresh evolution in technology and expertise, impregnating tradition, makes us ask yourself concerning the nature of fact, of the area we live in, and of our prestige as dwelling beings inside it. therefore nice metaphysical subjacent queries are forcefully revived, calling for brand spanking new investigations to continue within the gentle of the innumerable novel insights of technology. This assortment offers a wealth of fabric towards an elaboration of a brand new metaphysical foundation of the ontopoiesis/ phenomenology of lifestyles sought to influence such investigations. The vintage postulates of the metaphysics of truth, these of necessity and walk in the park right here discover a new formula. clear of sclerotized ontological and cognitive assumptions and congenial with the perspectives of up to date technology, the certainty of truth, of our international of lifestyles, and of ourselves inside of it really is to be sought within the existential/ontopoietic ciphering of lifestyles (Tymieniecka).
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Additional resources for Does the World Exist?: Plurisignificant Ciphering of Reality (Analecta Husserliana)
8 Tymieniecka, “Die Phänomenologische Selstbesinnung,” op. , pp. 4–7, § I. Das Selbstgegebene. 9 On the occasion of the First World Congress of Phenomenology, held in Santiago de Compostela (Spain) from October 26 through November 1, 1988, Tymieniecka, among the protagonists of the Husserlian celebration, assesses the activity of the World Phenomenology Institute 50 years after the death of Husserl, underlining the character of continuity, but also of profound innovation, of the phenomenological thought she promoted in respect to the Husserlian legacy.
7 Thus, observes Tymieniecka, so little does constituent transcendental consciousness manifest itself as absolute, that it rather ﬁnds proﬁtable integration in the formative spontaneity (bildende Spontanität) of conscious living, which develops itself outside the system of constitution. 8 In short, with a renewed phenomenological inquiry, that is, once again freed from the prejudices of natural and scientiﬁc cognition, algid constituent transcendental consciousness is also alive, or at least connected and compatible with life.
Damasio, The feeling of what happens: body and emotion in the making of consciousness, Harcourt Brace, New York, 1999. Cfr. also: J. Pigeaud, La maladie de l’âme, Paris, 1981; H. Gardner, The Mind’s New Science, Basic Books, New York, 1985; J. Kristeva, Les nouvelles maladies de l’âme, Fayard, Paris, 1993; D. Goleman, Emotional Intelligence, Bantam Books, New York, 1995. 8 Tymieniecka, “Die Phänomenologische Selstbesinnung,” op. , pp. 4–7, § I. Das Selbstgegebene. 9 On the occasion of the First World Congress of Phenomenology, held in Santiago de Compostela (Spain) from October 26 through November 1, 1988, Tymieniecka, among the protagonists of the Husserlian celebration, assesses the activity of the World Phenomenology Institute 50 years after the death of Husserl, underlining the character of continuity, but also of profound innovation, of the phenomenological thought she promoted in respect to the Husserlian legacy.