Phenomenology of Life from the Animal Soul to the Human by Angela Ales Bello (auth.), Anna-Teresa Tymieniecka (eds.)

By Angela Ales Bello (auth.), Anna-Teresa Tymieniecka (eds.)

The problem provided by means of the new developments to "naturalize" phenomenology, at the foundation of the growth in organic and neurological sciences, demands an research of the conventional mind-body challenge. The growth in phenomenological research is as much as answering that problem via putting the problems at stake upon a unique platform, that's the ontopoiesis of life.

The current choice of experiences extends our research (see Analecta Husserliana vol. ninety three) by means of looking the ontopoietic continuity of experience among the vitally and spiritually major capabilities of life.

From the a number of methods stretching via "The Animal, the Human, and the Divine" (Ales Bello), there come to the fore the intellective, aesthetic, ethical culmination of the artistic human brain: "The In-Depth physique and the arrival approximately of Ego" (De Preester), "Consciousness within the standpoint of Evolution" (Fiut), "Science and the Human Phenomenon" (Zonneveld), "Specifically Human Empathy" (Adri Smalling), and others. The emphasis falls upon "The residing Soul" (Shkubulyani) because the universal starting place of life’s feel giving features, which of their ontopoietic unfolding turn into proficient via the at the same time originating human artistic brain, topped in its strengthen by means of the sacral "Spiritual Emergence" (Louchakova).

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Additional resources for Phenomenology of Life from the Animal Soul to the Human Mind: Book II The Human Soul in the Creative Transformation of the Mind

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Life gives itself in the insoluble connection between life and body as sensitive carnality. This insoluble connection between life and body means this divine or absolutely phenomenologic access to life, to which Christology87 , attests, the experience of the carnal becoming as passion of death and resurrection in a same life as incarnated truth of life which, in the face of death, manifests a steadfast phenomenological reality immanent in life. In the internal becoming of life as access to Oneself, ipseity as carnal or materialised self-revelation gives itself to us under a sensitive individualisation.

But this is only the apparent body. The real body is the living body, the body in which I am placed, that I never see and that is a cluster of powers – I can, I take with my hand – and I develop this power from within, outside the world. It is a metaphysically fascinating reality because I have two bodies: visible and invisible. , it does not belong, in any way, to the order of exteriority. The hand (cf. Étienne de Condillac) is an example of the knowledge of own-body: constantly directed, it knows itself first through the experience of a power of production.

54 To think about incarnation is to depart either from the resistance of the body to the consciousness or from the impossibility to fully incorporate it. Thus, the mystery of incarnation is forgotten and the dissolution of the flesh, the disincarnation of the self, occurs: The phenomenology of the flesh re-conducts us from our openness to the world, in the transcendental contributions of our various senses, to the auto-impressionability of these on the flesh of life. ” Now, this pathetic self-givenness of our senses in life has another decisive meaning: that of turning each of them into a power.

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