682 research outputs found
The human creative condition between autopoiesis and ontopoiesis in the thought of Anna-Teresa Tymieniecka
No full textThe appearence of the first two volumes of the book series "Analecta Husserliana", in 1971 and 1972 respectively, did not evoke particular sensation in the philosophical academy. But the outlook of the founder and editor, Anna-Teresa Tymieniecka, was much wider and more radical. In fact, in her mind, the recent history of phenomenology demonstrated a series of exigencies and opportunities that could not be left unaddressed, without dissipating and ending the new philosophical vitality that it had matured. The radical and original question that Tymieniecka finds herself facing, taking on the Husserlian inheritance, is wether one can proceed beyond the absoluteness of the constituent trascendental consciousness, even while conserving in it those absolutely necessary critical gains that had enabled classical phenomenological thought to unmask the disguises and astuteness of a reason, like that developed from Modernity to our days, pervaded by pressures towards theoretical self-sufficienty and heedless of the drift gradually closer to nihilism. With a renewed phenomenological inquiry Tymieniecka discovered the new position of consciousness: it stands at the center of all-that-which-is-living in force of the human creative act, that constitutes it. In the creative human condition, the autopoiesis of natural constructivism is changed in ontopoiesis. Finally, from such creative human condition, Tymieniecka's thought is able to stretch out towards metaontopoiesis
The life of being refound with the phenomenology of life of Anna-Teresa Tymieniecka
No full textIn the heart of the more objectivistic line of Rationalism, Leibniz planted an ontological seed of vital spontaneity that would bear fruit three centuries later in the reflective conversion of Husserlian phenomenology into the one subjective/objective field of research of the Erlebnisse and of the Sachen selbst. Anna-Teresa Tymieniecka carries out and gives structure to these ideas of philosophical solidarity between spirit and life, both pursuing the subjective road in empathizing with the profound intentionality of her masters, Leibniz and Ingarden in primis, and applying herself to the objective level to give rise to a phenomenology of phenomenology, through which she intends to realize an intuitive re-seeding of phenomenology itself. The surprising result of this phenomenological work has been the discover of the ontopoietic logos of life, which runs through and pervades every sphere of being, from the physical to the metaphysical level, with its expansive and evolutive dynamic of impetus and equipoise. Thus Tymieniecka threw open the ancient Parmenidean concept of being as a “mass of well rounded sphere” to the spectacle of being that gushes and runs in history, as if surging from an inexhaustible spring
La fenomenologia della vita di A.-T. Tymieniecka. Breve profilo tematico-evolutivo
No full textNella scheda si descrive il percorso teoretico di A.-T. Tymieniecka e la novità metafisica, cui il suo pensiero apre
The development of the living seed of intentionality. From E. Husserl and E. Fink to A.-T. Tymieniecka’s ontopoiesis of life.
No full textHusserlian phenomenology maintains a surprising vitality even in its posthumous condition. J. Habermas observes, in fact, that unlike structuralism and Marxism, phenomenology has not in the least passed into a post- phase, but is still permeated with lively existentiality. In his philosophical testament, Husserl himself epistemologically engages this condition of phenomenology, seeking its foundation through the essential description of the dynamic of philosophizing and its tradition. Even though Husserl and Fink thus manifest the lived experience of iteration of finality with which the “I” of the individual philosopher, in intrinsic and living intersubjective correlation with all the other philosophers, creatively enriches natural life, they failed to devote attention to the newness this offers to the intuition. Anna-Teresa Tymieniecka, in contrast, grasps and draws forth the phenomenon of the ontopoiesis of life that flowers from Husserlian phenomenological intentionality and its developments in E. Fink, describing it in her phenomenology of life. In the quality of “producer of being” of human creative acts, Anna-Teresa Tymieniecka identifies, as unexplored foundational terrain of phenomenology itself, the “point of contact” with the fountain/source from which the unique and originary poietic flow gushes, which leads being and thinking, nature and consciousness to existence. In this way, pushing the investigation beyond the realm of pure ideas in which Husserl and Fink remained imprisoned, Anna-Teresa Tymieniecka carried out the intuitive re-sowing through which her individual phenomenological initiative was grafted into the very stream of flowing life, bringing to fruit the quality of spontaneous autoproduction of life. A new ”Archimedean point” has thus been conquered and upon it each thing can now find its proper place
On communicative being in postmodern times
No full textThe urgency of the anthropological question of communication stimulates the attempt to pose again the metaphysical issue and to repeat the endeavor to “save the phenomena”, now that the philosophy of being of tradition seems to be at its last stage and unable to convey the transition toward the broadening of the horizon of meaning, which the new unknown mental, affective and practical experiences of postmodernity, and even the new entities and procedures of the technological artificial-being urge. From the phenomenology of life of Anna-Teresa Tymieniecka significant steps have been achieved already toward the realization of a graft of a new subjectivizing metaphysics on the old objectivizing metaphysics
Communicative virtues of A.-T. Tymieniecka's phenomenology of life
No full textIt did not seem truly possible that Nietzsche’s expectations could be met: that being and becoming could converge in one λόγος/logos and that the latter in turn, freed from both the confines of monism and the reductionism of dualism, could unfold in the previously unknown metamorphic form, which is able to draw together (=λέγειν/legein) the entities that change and become, in the infinite multiformity of their states, passages, forms and conditions. Yet this is precisely what the phenomenology of life is able to announce: the search for the principle of all things has been reanimated and has begun again to dare to know, according to the Kantian motto: “Sapere aude!”. Between the animate and inanimate, the human and non-human, and the numerous polarities that have crystallized in the modern course of thought, the new ontological hermeneutics made possible by the ontopoiesis of life is building new logoic bridges that open Post-Modernity to a new Enlightenment. The work of intuitive re-sowing of the terrain of Husserlian phenomenology that A.-T. Tymieniecka has carried out for forty years, and which culminates in the development of the phenomenology of life, has in fact manifested the metamorphic logos in the creative acts of the individual living human being; it presides over every inorganic, organic and conscious make-being. From this communicative discovery the precious possibility of a new inquiry of philosophia prima arises
A metamorphic logos for post-methaphysics. From the phenomenology of life.
No full textThe deconstructive work which marked the XX century represented a benefit for thought. However Deconstructionism, which according to Derrida disseminates meaning and does not seek to remove the foundation of concepts, but only to exhibit the modalities of their development and functioning, is not concerned with satisfying the undying philosophical desire to “save the phenomena,” a desire early expressed by Plato, taken up by Leibniz and then by Hegel in his Phenomenology of the Spirit, and found again in the Husserlian search for a mathesis universalis and still today felt in the pressing problems related to communication. In effect what is difficult is not the deconstructing but rather the re-building! Even Nietzsche, who had outlined the immanent transcendence as the new form of the anthropological function of transcendence, failed to achieve any effective reconstruction of the horizon of meaning where the new phenomena of the post-metaphysics era could find adequate position. Something analogous had happened to the Husserlian phenomenological thought, despite it had enhanced the Nietzschean legacy, identifying in the Erlebnis (=living experience) itself the new resource of transcendence, which allowed to draw upon the logos constituting the world. But it is only with the phenomenology of life that the specific metamorphic feature of the logos, thus grasped, becomes evident. In human creative acts, particularly highlighted by A.-T. Tymieniecka, in fact, the «inward givenness of the life progress common to all living beings as such» is manifested, and there appears also the logos, which sustains it: a monistic but metamorphic logos that proceeds from the spontaneous capacity of self-individualization of life and therefore upholds and comprises the autopoietic reproduction of pre-human constructivism as much as the creative-production-of-being of the ontopoiesis of the human level of life (cf.: A.-T. Tymieniecka, Impetus and Equipoise in the Life-Strategies of Reason, 2000, pp. 4-5). The discovery of this logoic versatility intrinsic to the flow of life leads us toward a new path of theoretic research, directed to grasp «the fullness of the Logos in the key of Life»: we can embark adventurously upon this path, renewing the illuministic-Kantian striving for “sapere aude!” (cf.: A.-T. Tymieniecka, The case of God in the new Enlightenment, 2009, pp. xxi-xxix)
The timing of the ontopoiesis of life
No full textAnna-Teresa Tymieniecka as well realizes that time falls under no ontological category, and that there are some structures of being that do not admit time at all: ideal existence, for example, excludes it entirely, since in its sphere of change, which requires temporality in order to be conceptualized, there is not even the possibility. Other structures of being, in contrast, imply time necessarily as the real existence that is subject to action and change, and, in fact, the ways of existence that distinguish themselves precisely through their relationship with time. The phenomenological practice of epoché, which suspends the obvious, is decisive at this point because, without fear of losing it, Anna-Teresa Tymieniecka can leave behind the terrain of metaphysics and the philosophy of the mind, where time does not emerge in its ontological pregnancy, and concentrate, instead, on practical philosophy, which thematizes real, timed existence, inclusive of the specifically human vocation of seeking a personal, transcendent destiny.Here, however, time is not the first thing to come into sight, but life: it is in the sphere of the ontopoietic ground-work of existence, in fact, that being times itself
Differentiation of the logos. From reason to sacral spirit in the ontopoiesis of life
No full textEver since her first book in the Logos and Life series (1988), Anna-Teresa Tymieniecka has undertaken a new critique of reason. According to A.-T. Tymieniecka's phenomenological descriptions, not only human existence is placed within the unity-of-everything-is-alive, but the human creative condition stays as well within the unity-of-everything-is-alive. Two main results are so achieved: first, re-establishing contact between the transcendental phenomenological consciousness and its vital foundation in the living beingness/living agent and second, demonstrating the intrinsic creative force of the acts of the human living being. Therefore, the living human being through its invention and creation does not at all close the possibilities of life, as Scheler held; on the contrary, “it expands them into possibile world of life”, for through the creative modus of human functioning there occurs a metamorphosis of the vital system of ontopoiesis. The moral sense lies at the core of such a metamorphosis as well as the quest prompted through it is a mode of becoming but of an absolutely “spontaneous” becoming, one that does not follow a preprogrammed sequence to be accomplished but is “freely” projected becoming building on the accomplishments of each actor. It is here that the Great Metamorphosis of the Logos of Life can take place, by which the finite and its ontopoietic logic transmute into the infinite
A.-T. Tymieniecka, La fenomenologia come forza ispiratrice dei nostri tempi
No full textTraduzione dall'inglese in italiano di: A.-T. Tymieniecka, Phenomenology as the inspirational force of our times, saggio introduttivo al volume enciclopedico: A.-T. Tymieniecka (ed. by), Phenomenology worl-wide. Foundations, expanding dynamics, life-engagements. A guide for research and study, Kluwer Academic Publishers, Dordrecht, The Netherland 2002, pp. 1-8
- …
