By Anna-Teresa Tymieniecka

PART I THE CRITIQUE OF cause persevered: FROM trademarks TO ANTI-LOGOS 1. the recent CRITIQUE OF cause a brand new critique of cause is the the most important activity imposed at the philosophy of our instances as we emerge progressively more from so-called "modernism" right into a old part so one can need to take its personal paths and locate its personal decision. it can be thought of that the most developmental line of recent occasions in its philosophy in addition to in its tradition at huge was once traced through the Cartesian cogito. The unfolding of Occidental philos­ ophy has culminated in cause or intellect's being offered the imperative position. this is often its particular trait. we will be able to see an immediate line of development from the cogito to Kant's Critique. it's no ask yourself that this paintings is the landmark of recent philosophy. Kant's Critique was once inquisitive about the root of the sciences. Edmund-Husserllaunched a moment significant, renewed, critique of cause, one that addresses not just the serious state of affairs of the sciences yet extends the critique even to the placement of Occidental tradition as its malaise is clinically determined through this nice philosopher. Edmund Husserl voiced, in reality, the conviction that Occidental humanity has reached in our age the height of its unfolding. His establish­ ing this height with the formula of phenomenological philosophy moves on the aspect during which the numerous and novel advancements of Occidental tradition and philosophy (phenomenology, that's) coincide.

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Additional resources for Logos and Life: The Three Movements of the Soul: The Spontaneous and the Creative in Man’s Self-Interpretation-in-the-Sacred

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By the latter, one understands the presence of the object in the act of experience itself (an immediate givenness of the object "such as it is") in its presentation to consciousness. The "principle of all principles" rests on the evidence of the immediate presentation of the object of experience. This evidence is the criterion of validity. Husserl has extended the field of investigation of human life, of its "lived" psychic interiority, beyond traditional limits. But the profound sense of this inspiration has still not been plainly understood in phenomenology itself.

Further, by sharing these experiences, we too are led beyond everyday confines. Moreover, this effort, in which the aspirations of human genius are concentrated, culminates in the transmission of a message. This message raises us beyond the Beautiful, the True, the Just, - (the objects of our esthetic, intellectual, and moral yearnings) - to the point of our desire: the Sacred. Indeed, no one has ever seen God, but He has "spoken" to us through the prophets and visionaries, and inspired men and women.

And yet, it is necessary to remain attentive to several particularities of the phenomenon in question. There is nothing new in the assertion of the specificity of the spiritual life: it has always been envisioned as standing in opposition to the "triviality" of everyday existence. But this specificity, in relation to other experiences and to sentient life, renders spirituality mysterious, unfathomable, and strange; and on this very count, the spiritual life has often been cavalierly set apart as inaccessible to rational research.

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