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By Anna-Teresa Tymieniecka
Does the realm exist? There will be no cause to resurrect this query of modernity from its old oblivion have been it no longer for the truth that fresh evolution in technological know-how and know-how, impregnating tradition, makes us ask yourself concerning the nature of fact, of the area we live in, and of our prestige as residing beings inside it. hence nice metaphysical subjacent queries are forcefully revived, calling for brand new investigations to continue within the gentle of the innumerable novel insights of technological know-how. This assortment provides a wealth of fabric towards an elaboration of a brand new metaphysical basis of the ontopoiesis/ phenomenology of lifestyles sought to influence such investigations. The vintage postulates of the metaphysics of fact, these of necessity and simple task the following discover a new formula. clear of sclerotized ontological and cognitive assumptions and congenial with the perspectives of latest technology, the knowledge of truth, of our global of existence, and of ourselves inside of it really is to be sought within the existential/ontopoietic ciphering of lifestyles (Tymieniecka).
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Extra resources for Does the World Exist?: Plurisignificant Ciphering of Reality (Analecta Husserliana)
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11. , p. 12. , p. 13. , p. 17. , “Logos and Life: The Passions of Soul and the Elements in the Onto-Poiesis of Culture,” Book 3, Analecta Husserliana, XXVIII (1990). A new work of notable size has been completed and published in 2000. , p. 3. , pp. 4–5. , pp. 5–6. We permit ourselves to dissent from Tymieniecka’s interpretation of Scheler, which perhaps depends on an inexact reception of the Schelerian text Die Stellung des Menschen im Kosmos (Gesammelte Werke, 9, 1975) which also in Italy has been misunderstood.
221–222). In addition, the motif “vortex” connects to a long and rich tradition, being a topos common to both the more recent personalism (Maine de Biran, Renouvier, Blondel, Mounier) and ancient physics (Anassagore, Democritus, Epicurus) and to modern metaphysics (Descartes, Principia philosophiae). Teilhard de Chardin as well, in his 1925 essay L’hominisation, in explaining the rise of the human level of evolution, uses the image of the vortex as a geometric analogy of the generation of the solid figure of the cone by the rotation of a right-angled triangle around a cathetus.
279–289; B. Callieri, “The Experience of Sexual ‘Liebe’ in the Toxicomaniac. Phenomenological Premises,” in Analecta Husserliana, XVI (1983), pp. 211–216. Today one could perhaps use the documentation from neuroscience. Some texts of this kind, just out in Italy, confirm the importance of the corporeal dimension for the development of conscious thought: G. M. Edelman, G. Tononi, A universe of consciousness: how matter becomes imagination, Basic Books, New York, 2000 and A. Damasio, The feeling of what happens: body and emotion in the making of consciousness, Harcourt Brace, New York, 1999.