Life – Energies, Forces and the Shaping of Life: Vital, by Anna-Teresa Tymieniecka

By Anna-Teresa Tymieniecka

The character of existence is composed in a confident turning into (see Analecta Husserliana vol. 70). although stuck up in its really sturdy, desk bound periods manifesting the stairs of its accomplishments that our recognition is fastened. during this number of experiences we continue, against this, to envisage existence within the Aristotelian standpoint during which energia, forces, and dynamisms of existence at paintings are on the fore. Startling questions emerge: `what contrast can be drawn among the prompting forces of lifestyles and its formation? Or, is that this contrast end result of the our transcendental faculties?' The solutions to those questions exhibit themselves, as Tymieniecka proposes, on the phenomenologically ontopoietic point of life's origination the place transcendentality surges.

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Was das Wort “Welt” betrifft, gebrauche ich es hier im Sinn der “Umwelt”, obwohl A. Gehlen, H. Plessner et al. die beiden Wörter unterschiedlich gebrauchen. Zum Beispiel behauptet M. 1 Aber Husserl selbst erläutert in seinen “Ideen” (Hua. 4, S. h. nicht die physikalische Welt, sondern die thematische Welt meines und unseres intentionalen Lebens”. Seine korrelative transzendentale Untersuchung macht es klar, daβ alle umweltlichen Dinge und Ereignisse ebenso konstituierte Sinnträger sind. Vorsichtshalber sage ich, daβ ich hier “Sinn und Bedeutung” synonym gebrauche.

For Aristotle, the eternal and fully actual is primary in establishing the meaning of being, and the way that human being understands his or her own being. Eternity is the basis of Aristotle’s ontology and his ethics: Being is eternal. The notion of potency is grounded in an actuality that is always already determined; possibility is the accomplishment of some potency that is accidental to the form of a given ousía. I I I . H E I D E G G E R : T R A N S C E N D E N C E A S P OT E N T I A L I T Y TO C H O O S E P O S S I B I L I T I E S Between Aristotle and Heidegger, there is a shift from the priority of the eternal to the priority of the finite.

For-the-sake-of refers to the ontological selfhood of Dasein as free to commit to becoming itself (GA 26: 247\191; cf. 16 This means leaping over factual and factical beings, being excessive (GA26: 248\192), stepping out beyond the actual into the possible. 17 By being for its own sake, Dasein understands the world as potential for its own self to become what it already is. In angst, or in any disposition, by coming to see what it itself is, Dasein construes itself in relation to an already given world.

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