Phenomenology of Life in a Dialogue Between Chinese and by Anna-Teresa Tymieniecka (auth.), Anna-Teresa Tymieniecka

By Anna-Teresa Tymieniecka (auth.), Anna-Teresa Tymieniecka (eds.)

To introduce this choice of learn reports, which stem from the professional­ grams carried out by means of the realm Phenomenology Institute, we'd like say a number of phrases approximately our goals and paintings. this may convey to gentle the importance of the current quantity. The phenomenological philosophy is an unprejudiced examine of expertise in its whole variety: adventure being understood as yielding items. Experi­ ence, additionally, is approached in a selected approach, the sort of manner that it legitima­ tizes itself clearly in quick facts. As such it deals a special floor for philosophical inquiry. Its simple , even if, is to legitimize its validity. during this approach it permits a discussion to spread between quite a few philosophies of alternative methodologies and persuasions, in order that their simple assumptions and conceptions might be investigated in an target style. that's, rather than evaluating thoughts, we may work less than their modifications to hunt jointly what they're intended to know. We may well during this means come to the issues them­ selves, that are the typical target of all philosophy, or what the nice chinese language thinker Wang Yang Ming known as "the research of things". it truly is during this spirit that the Institute's courses contain a "cross-cultural" discussion intended to result in a profound communique between philosophers of their inner most matters. emerging above synthetic cultural confinements, such dialogues deliver students, thinkers and people jointly towards a very human neighborhood of minds. Our Institute unfolds one constant educational program.

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Extra resources for Phenomenology of Life in a Dialogue Between Chinese and Occidental Philosophy

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Accordingly, I take the expression "living being" in this paper in two different though interrelated meanings, namely, one in broader sense, and another in ordinary sense. In the broader sense the above-mentioned three characteristics in their lowest form could be applied to every basic natural unit, so that ordinarily called lifeless things could be included also. In the ordinary sense, "living being" refers to things above the biological level. Needless to say, I have no intention of denying the difference between biologically living and nonliving things.

As Heaven and Earth are producing "ten thousand things" and have the benevo- 24 THADDEUS T'UI-CHIEH HANG lent intention to produce them, so are human beings endowed with the same benevolent jen-nature, or kindness between human beings. Therefore they are obliged to realize and fully develop this jen-nature. Because the word jen (t) means affection between two human beings, P. Boodberg once called it, appropriately, co-humanity. But this rendering does have a disadvantage: the word "co-humanity" at first glance does not point to the above mentioned meaning.

Otherwise it seems to me unrealistic to take the "transcendental ego" as the starting point of philosophy. " Since "Dasein" is fundamentally "In-der-Welt-sein" ("Being-in-the-World), this means, practically speaking, the fundamental relatedness of Dasein with its surrounding world. No such insulated ego is presupposed as with RusserI. Nonetheless I admire the descriptive method and its intentional content. Thus my paper is not quite outside the scope of this conference, since I avowedly use the descriptive method.

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