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Logos of Phenomenology and Phenomenology of The Logos. Book by Anna-Teresa Tymieniecka

By Anna-Teresa Tymieniecka

Situated on the crossroads of nature and tradition, physics and awareness, cosmos and lifestyles, background – in detail conjoined with time – maintains to puzzle the thinker in addition to the scientist. Does brute nature spread a heritage? Does human heritage have a telos? Does human lifestyles have a function?

Phenomenology of existence initiatives a brand new interrogative procedure for reexamining those questions.

We are invited to stick with the trademarks of existence because it spins in innumerable methods the interaction of typical components, human passions, social forces, technological know-how and adventure – via interruptions and kairic moments of feat – within the human artistic mind's eye and intellective reasoning. There then run a cohesive thread of fact.

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Extra info for Logos of Phenomenology and Phenomenology of The Logos. Book Three: Logos of History - Logos of Life, Historicity, Time, Nature, Communication, ... Culture

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Husserl’s method begins with a description of the world as it presents itself, ordinarily, or, in the context of this essay, historically, albeit that in our own time ‘‘culturally’’ would be the more common term. ’’1 Next he proceeds (in Ideas I) to turn towards the consciousness that provides the necessary condition for experience of such a world. In the following stage, the ‘‘thought experiment’’ (# 38–46), the phenomenological reduction transforms the ontological status of our particular surrounding world.

Then follows the criticism that the solipsism, which results from finding certainty only in subjective experience, prevents phenomenology from achieving its goal of articulating a rigorous, self-justifying, foundational science of philosophy. This critique seems to me to be obviated by following along the path of transcendental phenomenology as Husserl traces it, from subjectivity to the intersubjectivity. The only answer to the interpretation of solipsism as the Gordian Knot of Husserlian phenomenology is to recognize that Husserlian solipsism is a methodological solipsism, which he invokes to avoid the ontological or psychological presuppositions of his precursors, Descartes and Kant.

8 Husserl using Leibnizian language makes this point clearly in his Analyses Concerning Passive and Active Synthesis, L ectures on T ranscendental L ogic, Anthony J. ) (Dordrecht: Kluwer Academic Publishers, 2001), 635 [34], 637 [36], and 642 [39]. ) (Dordrecht: Kluwer Academic Publishers, 1989), 289–290 on this understanding of monadic inviduation of experience. ’’ This text will be refererred to in further references as Ideas II. Kant was chary of predeterminative functions of mind insofar as judgments that were necessarily individual and idiosyncratic.

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