The deconstructive work which marked the XX century represented a benefit for thought. However Deconstructionism, which according to Derrida disseminates meaning and does not seek to remove the foundation of concepts, but only to exhibit the modalities of their development and functioning, is not concerned with satisfying the undying philosophical desire to “save the phenomena,” a desire early expressed by Plato, taken up by Leibniz and then by Hegel in his Phenomenology of the Spirit, and found again in the Husserlian search for a mathesis universalis and still today felt in the pressing problems related to communication. In effect what is difficult is not the deconstructing but rather the re-building! Even Nietzsche, who had outlined the immanent transcendence as the new form of the anthropological function of transcendence, failed to achieve any effective reconstruction of the horizon of meaning where the new phenomena of the post-metaphysics era could find adequate position. Something analogous had happened to the Husserlian phenomenological thought, despite it had enhanced the Nietzschean legacy, identifying in the Erlebnis (=living experience) itself the new resource of transcendence, which allowed to draw upon the logos constituting the world. But it is only with the phenomenology of life that the specific metamorphic feature of the logos, thus grasped, becomes evident. In human creative acts, particularly highlighted by A.-T. Tymieniecka, in fact, the «inward givenness of the life progress common to all living beings as such» is manifested, and there appears also the logos, which sustains it: a monistic but metamorphic logos that proceeds from the spontaneous capacity of self-individualization of life and therefore upholds and comprises the autopoietic reproduction of pre-human constructivism as much as the creative-production-of-being of the ontopoiesis of the human level of life (cf.: A.-T. Tymieniecka, Impetus and Equipoise in the Life-Strategies of Reason, 2000, pp. 4-5). The discovery of this logoic versatility intrinsic to the flow of life leads us toward a new path of theoretic research, directed to grasp «the fullness of the Logos in the key of Life»: we can embark adventurously upon this path, renewing the illuministic-Kantian striving for “sapere aude!” (cf.: A.-T. Tymieniecka, The case of God in the new Enlightenment, 2009, pp. xxi-xxix).

A metamorphic logos for post-methaphysics. From the phenomenology of life.

VERDUCCI, Daniela
2014-01-01

Abstract

The deconstructive work which marked the XX century represented a benefit for thought. However Deconstructionism, which according to Derrida disseminates meaning and does not seek to remove the foundation of concepts, but only to exhibit the modalities of their development and functioning, is not concerned with satisfying the undying philosophical desire to “save the phenomena,” a desire early expressed by Plato, taken up by Leibniz and then by Hegel in his Phenomenology of the Spirit, and found again in the Husserlian search for a mathesis universalis and still today felt in the pressing problems related to communication. In effect what is difficult is not the deconstructing but rather the re-building! Even Nietzsche, who had outlined the immanent transcendence as the new form of the anthropological function of transcendence, failed to achieve any effective reconstruction of the horizon of meaning where the new phenomena of the post-metaphysics era could find adequate position. Something analogous had happened to the Husserlian phenomenological thought, despite it had enhanced the Nietzschean legacy, identifying in the Erlebnis (=living experience) itself the new resource of transcendence, which allowed to draw upon the logos constituting the world. But it is only with the phenomenology of life that the specific metamorphic feature of the logos, thus grasped, becomes evident. In human creative acts, particularly highlighted by A.-T. Tymieniecka, in fact, the «inward givenness of the life progress common to all living beings as such» is manifested, and there appears also the logos, which sustains it: a monistic but metamorphic logos that proceeds from the spontaneous capacity of self-individualization of life and therefore upholds and comprises the autopoietic reproduction of pre-human constructivism as much as the creative-production-of-being of the ontopoiesis of the human level of life (cf.: A.-T. Tymieniecka, Impetus and Equipoise in the Life-Strategies of Reason, 2000, pp. 4-5). The discovery of this logoic versatility intrinsic to the flow of life leads us toward a new path of theoretic research, directed to grasp «the fullness of the Logos in the key of Life»: we can embark adventurously upon this path, renewing the illuministic-Kantian striving for “sapere aude!” (cf.: A.-T. Tymieniecka, The case of God in the new Enlightenment, 2009, pp. xxi-xxix).
2014
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Utilizza questo identificativo per citare o creare un link a questo documento: https://hdl.handle.net/11393/195698
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