By Jan Szmyd (auth.), Anna-Teresa Tymieniecka (eds.)
The vintage perception of human transcendental cognizance assumes its self-supporting existential prestige in the horizon of life-world, nature and earth. but this assumed absoluteness doesn't entail the character of its powers, neither their constitutive strength. This latter demand an existential resource achieving past the generative life-world community. Transcendental attention, having misplaced its absolute prestige (its element of reference) it's the position of the emblems to put down the harmonious positioning within the cosmic sphere of the all, developing an unique starting place of phenomenology within the primogenital ontopoiesis of lifestyles.
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Extra resources for Phenomenology and the Human Positioning in the Cosmos: The Life-world, Nature, Earth: Book Two
We don’t, of course, believe that – but anyway the question might be meaningfully raised! K. Rokstad (*) Department of Philosophy, University of Bergen, Sydnespl. -T. 1007/978-94-007-4795-1_3, © Springer Science+Business Media Dordrecht 2013 37 38 K. Rokstad Let us first, then, attempt to elucidate some aspects entailed in this whole situation. We might, of course, believe that Nature and the natural phenomena constitute the “rock bottom”, the “real thing” and that they hold and have what is the most basic conceivable existence.
4. Some studies assess the possibility of the existence of living forms – yet to be discovered – on Earth which are capable of moving further to the left of the threshold of complexity. 5. Ruffié Jacques, Dalla biologia alla Cultura, Armando Armando, Roma, 1978, p. 38. 6. Monod Jacques, Il caso e la necessità, Arnoldo Mondadori, Milano, 1970, p. ; Dawkins Richard, L’orologiaio cieco, Rizzoli, Milano, 1988, p. 207 e ss. 7. Cfr. Acta Apostolicae Sedis Aux membres de l’Académie pontificale des Sciences réunis en Assembleé plénière Discorso del papa Giovanni Paolo II il 24 ottobre 1996, Typis Vaticanis, An et.
A new competition which will be surely harsh and without any reverence and based on a fair confrontation to be carried out with those dialectical weapons that centuries of philosophical – rigorously secular – speculations made available to us. Now let’s go to the heart of the matter. In terms of natural dynamics, the possibility of comprehending a specific theology is made interesting by a fundamental implication: the possibility of making this aspect into a theological idea of nature intended as a created being.
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