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By Anna-Teresa Tymieniecka (auth.), Anna-Teresa Tymieniecka (eds.)
To introduce this choice of study reports, which stem from the professional grams performed by means of the area Phenomenology Institute, we'd like say a couple of phrases approximately our goals and paintings. this can carry to mild the importance of the current quantity. The phenomenological philosophy is an unprejudiced learn of expertise in its complete variety: adventure being understood as yielding gadgets. Experi ence, in addition, is approached in a selected manner, any such method that it legitima tizes itself clearly in instant facts. As such it bargains a distinct floor for philosophical inquiry. Its uncomplicated , although, is to legitimize its validity. during this method it permits a discussion to spread between numerous philosophies of other methodologies and persuasions, in order that their uncomplicated assumptions and conceptions could be investigated in an aim model. that's, rather than evaluating options, we may work lower than their ameliorations to hunt jointly what they're intended to understand. We may possibly during this means come to the issues them selves, that are the typical goal of all philosophy, or what the nice chinese language thinker Wang Yang Ming referred to as "the research of things". it truly is during this spirit that the Institute's courses comprise a "cross-cultural" discussion intended to lead to a profound conversation between philosophers of their inner most issues. emerging above synthetic cultural confinements, such dialogues carry students, thinkers and humans jointly towards a very human neighborhood of minds. Our Institute unfolds one constant educational program.
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Husserl and Heidegger: The Question of a Phenomenological Beginning (S U N Y Series in Philosophy)
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Additional info for Phenomenology of Life in a Dialogue Between Chinese and Occidental Philosophy
Example text
There are in fact many levels of unity and individuality: from the highly developed self-conscious individuality of a human being to the lowest form of an atom. , "every entity is one," could be applied also to every living and nonliving being. (2) The living being has a tendency to produce other individual units as well as to develop toward higher and more complex levels of unity. The first 28 THADDEUS T'UI-CHIEH HANG part of this characteristic is from Chinese philosophy; the second part is akin to the idea of Teilhard de Chardin, while instead of higher forms of complexity and consciousness I speak of higher levels of unity.
Such an interpretation lacks any firm ground. In fact, the Taoistic thinkers speak about changes between species; but these changes are not gradual and so do not justify an evolutionary interpretation. Besides, Confucianists never talked about such changes. Evidently, all such interpretations of the I Ching are Western inspired, most notably by Henri Bergson. " Rather, let me suggest that a genuine conception of life is to be found in the fact that in Chinese philosophy the universe is thought of as being interwoven through yin-yang connections and as being produced ultimately through the original yang and yin, namely, Ch'ien and K'un, the Heaven and the Earth.
The "somata physika" of Aristotle probably mean basic natural units in contradistinction to artificial units. As Bergson says, every individual unit consists of different and mutually complementary parts and functions that involve one another. It is separated and closed off by nature itself. But the separation and consequently its individuality is never perfect in our world. This imperfection does not hinder the fact that a living being has a relatively separated unity and individuality. But this relative unity exists not only in things which we call living, but also in nonliving beings.