Tymieniecka - Phenomenology/ontopoiesis retrieving geo-cosmic horizons of antiquity : logos and life
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The controversy of flux and stasis as the groundwork of reality of Greek ancient philosophy reached its crux in the all encompassing doctrine of the logos by Heraclitus of Ephesus. It centers upon human soul in its role with the cosmos. Philosophy of the Occident corroborating Greek insights with the progress of culture in numerous interpretations (Kant, Kierkegaard, Husserl, Merleau-Ponty, Ricoeur{u2026}), presented in this collection has neglected the cosmic sphere. While contemporary development of science revealed its grounding principles (papers by Grandpierre, Kule and Trutty-Coohill) the ancient logos fully emerges. Thus, logos hitherto hidden in our commerce with earth is revealed in its intertwinings with the cosmos through the trajectories of the phenomenology/ontopoiesis of life (Tymieniecka). The crucial link between the soul and the cosmos, in a new geo-cosmic horizon, is thus being retrieved. Read more...
Abstract: Interpretative concentration on the rationality of the world around us ignores the body of work exploring our relations with the cosmos. This book shows how the crucial link between the soul and the cosmos is being retrieved in contemporary philosophy. Read more...
Abstract: Interpretative concentration on the rationality of the world around us ignores the body of work exploring our relations with the cosmos. This book shows how the crucial link between the soul and the cosmos is being retrieved in contemporary philosophy. Read more...
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Part 1
Inaugural Lecture
Inaugural Lecture
A-T. Tymieniecka (ed.) Analecta Husserliana The Yearbook of Phenomenological Research Phenomenology/Ontopoiesis Retrieving Geo-cosmic Horizons of Antiquity Logos and Life 10.1007/978-94-007-1691-9_1 Springer Science+Business Media B.V. 2011
Inspirations of Heraclitus from Ephesus Fulfilled in Our New Enlightenment
Prologue
Anna-Teresa Tymieniecka 1
(1)
The World Institute for Advanced Phenomenological Research Learning, Hanover, NH, USA
Anna-Teresa Tymieniecka
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Abstract
Reviewing with a keen eye the history of philosophy, we would be struck by the continued filiations of contradictions between the adverse perspectives on issues that repeat themselves, albeit in novel formulations. In these latter they are amplified by fresh insights, approaches, and refinements that bring about fuller and clearer visions of the real. These new soundings of old themes do not proceed from comparisons of concepts but, rather, from genuinely new pursuits that contribute the benefits of the progress of knowledge.
Nihil sub sole novum.
The great question striking the human mind from the beginning of reflection, one which in its numerous interpretations still remains open, is the question of flux and stasis as it concerns the deepest nature of reality. As raised over some six centuries by Greek thinkers, the question has been expressed in three essential differentiations: in considerations of the media of becoming, of the first generative elements, and of composition amid everlasting transformation. From these root understandings in the classical Greek thinkers there has been transmitted a fascinating puzzle pondered throughout the entire history of Occidental philosophy down to the most recent times. It is through interpretation of the striking teaching of Heraclitus of Ephesus that it has found expression in most of historys great philosophical systems.
Heraclitus penetrating and prophetic style, having informed and fascinated innumerable minds, penetrates even now the metaphysical imagination. Though interpreted variously in the advancing avenues of Occidental thought, today the great advances in contemporary science, our penetrating probing of reality, is answering the mental quest inspired by Heraclitus and so variously expressed.
Already at the initial phase of formulating the main lines of our New Enlightenment limning the web of discoveries, insights, dynamisms at work in forming the new spirit of humanity, I was struck by the points of contact Heraclitean inspirations, insights, and wisdom have with our new reality.
In the present study I will in turn attempt to show succinctly how my phenomenology/ontopoiesis of life is reformulating the questions emerging from this ancient inspiration and offering an ultimate answer to perennial questions.1 In this brief study, I will concentrate on unraveling the stream of my reflection in its innermost affinity with the main Heraclitean insights, retrieving them through the millennia of progressing thought in the New Enlightenment, as stated above.
If we may say that what is sought ever anew is to reach at its deepest level the all-underlying unity of life, man, and the cosmos, we can attain this only in our unique enlightenment by tortuous paths, step by step, advancing by jumps in one or the other direction and thus retrieving the hidden key. The three doors spoken of above will open forthwith.
Part One: Flux Versus Stasis
Heraclitus. The Primogenital Philosophical Issues of Flux Versus Stasis
We may say that the first Greek philosophers, in arriving at the basic insights into nature, reality, knowledge, arrived basically at insights revealing flux versus stasis to be the ground issue of reality. Philosophers such as Thales, Anaximander, Anaximenes, etc. pondered three main questions. First of all, there was the question of what might be the first generative elements of reality, with the stress here on flux followed by stability. The second great question concerns the composition or arrangement of elements in ceaseless transformation. Third, there is the question, given that flux is the principle of becoming, by what media is the flux brought to a stability?
Heraclitus, as we know, in flourishing at the end of the Fifth Century, was naturally introduced to these three enigmas at the origin and heart of reality by his contemporaries. But unlike his contemporaries Anaximander and Anaximenes, his was not simply the scientific attitude of the School of Miletus but also a flair for poetic artistry and a seers wisdom.
Strongly influenced by Anaximander, who pioneered in viewing the cosmos in terms of the play of natural powers, forces, and qualities, with these being involved in the constant interactions of the aggression and counter-aggression of opposites, Heraclitus, while following this intuition, apprehended it in symbolic terms. And unlike Parmenides, who emphasized the being that the cosmos manifests, Heraclitus emphasized the everlasting change in which the cosmos is caught up. In contrast to his contemporaries, who attempted to grasp the order in the indisputable flux, change, and transformation by basing the cosmos in more fundamental elements such as earth, air, water, and fire, he symbolically singled out fire as the fundamental elementin contrast to Thales, who had chosen water, and Anaximenes, who had chosen air, with both of these seeing these as physical elements.2
As a matter of fact, with the first sentence opening the scant collection of the fragments preserved in his only book, Heraclitus comes out as a seer issuing a call to all human beings, Listen to the Logos!
(a)
Now, Heraclitus understanding of the logos was strikingly different from that common among his contemporaries. Logos was seen by him as the rational, the true account of the nature of things, but this account in his understanding calls for the discovery of what things are, because nature likes to hide itself. That is to say, discovery of the logos means the revelation of an independent, objective state of affairs. This account/report is a language, or a speech, and the author has to formulate it for himself, according to his enlightenment. What Heraclitus seeks is, in fact, an inherent state of affairs. What is meant in the linguistic garb is that which is independent o f any account. Only when in an enlightenment do these two understandings come together, do we reach the complete sense of the logos.
(b)
It is this view on true nature that strikes the stringent chord in the harmony in the disharmony of All. Flux remains an everlasting state of All, but this harmony perdures in this transformation. The most striking expression in Heraclitus philosophical milieu, one characterizing his teaching universally is panta rei : all things.
One cannot step into the same river, nor can one grasp any mortal substance in a stable condition, other and still other waters flow upon them; nor can one grasp any mortal substance in a stable condition. But it scatters and again gathers; it forms and dissolves, and approaches and departs.(So quoted in Plutarch.) In brief, It rests by changing.
In these fragments is stated the crucial insight into the nature of everything. Countering the fleeting nature of everything is a universal order that captures it (whether this order be derivable from the physical forces of the oppositesas it was for earlier Greek philosophers of natureor by a symbolic permanence in the changing fire). It is the logos which sustains the order of change and repose.
(c)
Heraclitus conceives of the logos, and of the illumination that it yields for the recognition of the deepest level of things and nature, as the underlying unity of the life of the cosmos and human life. Deeply influenced by the Miletian philosophers involved in astronomical investigations, he apprehends the question of the nature of the logos as a question concerning man and the cosmos interchangeably.
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