By Anna-Teresa Tymieniecka
PART I THE CRITIQUE OF cause persisted: FROM trademarks TO ANTI-LOGOS 1. the hot CRITIQUE OF cause a brand new critique of cause is the an important job imposed at the philosophy of our instances as we emerge an increasing number of from so-called "modernism" right into a historic section that allows you to need to take its personal paths and locate its personal choice. it can be thought of that the most developmental line of recent instances 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 vital position. this is often its particular trait. we will be able to see an instantaneous line of development from the cogito to Kant's Critique. it's no ask yourself that this paintings is the landmark of contemporary philosophy. Kant's Critique was once excited about the root of the sciences. Edmund-Husserllaunched a moment significant, renewed, critique of cause, one that addresses not just the severe state of affairs of the sciences yet extends the critique even to the location of Occidental tradition as its malaise is clinically determined by way of this nice philosopher. Edmund Husserl voiced, in truth, 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 element within 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
However, as already hinted at, the spirit is prompted by the human striving to overcome the reach and the rule of life-subservient reason. Having assumed the traditional attitude in confusing these two modalities, which are sharply divergent in their orientation, under the universal heading of "spirit," Husserl himself closed phenomenological access to specifically "spiritual/religious" experience. 2 (b) Roman Ingarden proceeds in a similar vein, when he attempts to establish the functional unity of intentional/intellectual consciousness ("pure consciousness") and of the empirical soul - a separation prominent in the period of Husserl's Ideas I, and attenuated, if not completely transformed, during the period of Husserl's differentiation of four functional complexes.
Lastly, in order to explore spiritual "phenomena" adequately we had to abandon, as previously indicated, the directional vector of classical phenomenology whether eidetic or pre-predicative, that is, the descent from the highest point of the translucent field of consciousness to its simpler genetic forms, and proceed in the opposite direction, namely, to go from its incipient and simplest significant occurrence and follow its THE PHENOMENOLOGY OF THE SOUL 21 genetic progress upstream to its presencing itself within the field of consciousness in significant complexes.
By this means, the view of man in his world, such as the analyses of constituent consciousness offer us, will be repeated yet amplified to its just proportions. Phenomenological analysis, applied here to an object of a new kind, knows nevertheless hoW to make itself more adaptable than when it grapples with an object which is structured in a purely rational way. Phenomenological analysis must settle itself fully into its first aspiration: that of pre-constitutive intuitive seizing. Next, it must remain vigilant and must not impose fore-acquired structures on fluid elements.
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