By Anna-Teresa Tymieniecka
The man or woman is at the present time on the heart of medical, social, moral and philosophical debates.
The Human Condition-in-the-unity-of-everything-there-is-alive, below whose aegis the current choice of essays falls, bargains the urgently wanted new method of reinvestigating humanness. whereas fresh advances within the neurosciences, genetics and bio-engineering problem the conventional summary belief of "human nature", indicating its transformability, hence putting in place query the most tenets of conventional philosophical anthropology, within the new viewpoint of the Human artistic Condition the human person is noticeable in its emergence and unfolding in the dynamic networks of the logos of life, and in the evolution of residing forms. simply a similar, the creative emblems of the brain lifts the human individual right into a sphere of freedom. in the networks of the trademarks we retrieve the classical rules – human topic, ego, self, physique, soul, individual – reinterpret them to counter the naturalistic critique (Tymieniecka).
Thus ideas of a brand new philosophical anthropology gratifying the necessities of the current time are laid down.
Read or Download Logos of Phenomenology and Phenomenology of The Logos. Book Two: The Human Condition in-the-Unity-of-Everything-there-is-alive Individuation, Self, ... Freedom, Necessity (Analecta Husserliana) PDF
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Additional resources for Logos of Phenomenology and Phenomenology of The Logos. Book Two: The Human Condition in-the-Unity-of-Everything-there-is-alive Individuation, Self, ... Freedom, Necessity (Analecta Husserliana)
354). Noematical N phenomenology of the experience of the lived body further leads to an identiﬁcation of the phenomenal properties of the lived body, more precisely its crucial sensibility. More importantly, a complementary noetical phenomenology identiﬁes a speciﬁc bodily selfawareness as the proper phenomenal consciousness (subjective experience) of embodiment. Phenomenology thus leads to the clariﬁcation of several central issues in the actual discussion about the possibility of naturalizing consciousness: a: the distinction of phenomenal consciousness and so-called qualia; b: identiﬁcation of the latter with phenomenal properties of represented objects and of the former with bodily selfawareness; c: defence of a nonrepresentatonalist conception of phenomenal consciousness.
2. WHAT DOES ‘‘LIVING BODY’’ MEAN: A LOOK FROM WITHIN A temptation that is diﬃcult to resist is to place oneself in front of the body in order to analyze it almost by circling ‘‘around’’ it, as if it were an external object. e. treating everything that presents itself as object of reﬂection and inquiry. And it is indeed possible to realize this. Even the human being has been more or less explicitly objectivated; ever since Greek speculation it has been grasped that he or she is in a paradoxical situation, to use the expression employed by Husserl in Crisis of the European Sciences and T ranscendental Phenomenology, of being at one and the same time the one who makes the analysis and the one who suﬀers ﬀ it.
This not only means that it generates sensory data. Any perceiving system records sensory information caused by physical events in its sensory organs, natural or artiﬁcial. But a conscious person typically experiences this information. So sensory inputs are not just physical stimuli, but also consciously experienced sensations. This is obvious in the case of tactile and kinaesthetic sensations. To touch something not only gives information about the tactile properties of the object, since touching itself is sensed.