The post-modern era in which we live constantly challenges us to exercise the function of transcendence, which is species-specific on the human level of life. Only reactivating the human function of transcendence, in fact, in the present prevailing of nihilism and technological mechanization of material and social processes, we can grasp the opportunity for opening a new expansive horizon for human life, resting in the immanence to human life itself, whose natural proprium consists in the capacity to go creatively beyond itself. Accepting the challenge, Nietzsche pointed out that the “innocent” becoming of life, without cause or end, i.e. the autopoietic flow of life, in the terminology used in the ‘70s by H. Maturana and F. Varela, is inadequate to fulfill the required task to induce the passage of “immanent transcendence”, that only human subjectivity can accomplish. In this sense, E. Husserl took a decisive step, identifying in Erlebnis itself the new resource of transcendence with which to draw upon the constituent logos of the world. But it was Anna-Teresa Tymieniecka who undertook the radical metaphysical re-elaboration appropriate to the needs that arise from the decline of the modern theoretic paradigm. Taking the creative act of man, guided by Imaginatio Creatrix, as an investigative focal point, “a complete overturn” happened theoretically and this was the original and winning intuition of A.-T. Tymieniecka: that the giving of meaning by the transcendental constituent consciousness is not separated from the constructivism of life.
Vivere l'essere. La sfida post-moderna raccolta dalla fenomenologia della vita
VERDUCCI, Daniela
2014-01-01
Abstract
The post-modern era in which we live constantly challenges us to exercise the function of transcendence, which is species-specific on the human level of life. Only reactivating the human function of transcendence, in fact, in the present prevailing of nihilism and technological mechanization of material and social processes, we can grasp the opportunity for opening a new expansive horizon for human life, resting in the immanence to human life itself, whose natural proprium consists in the capacity to go creatively beyond itself. Accepting the challenge, Nietzsche pointed out that the “innocent” becoming of life, without cause or end, i.e. the autopoietic flow of life, in the terminology used in the ‘70s by H. Maturana and F. Varela, is inadequate to fulfill the required task to induce the passage of “immanent transcendence”, that only human subjectivity can accomplish. In this sense, E. Husserl took a decisive step, identifying in Erlebnis itself the new resource of transcendence with which to draw upon the constituent logos of the world. But it was Anna-Teresa Tymieniecka who undertook the radical metaphysical re-elaboration appropriate to the needs that arise from the decline of the modern theoretic paradigm. Taking the creative act of man, guided by Imaginatio Creatrix, as an investigative focal point, “a complete overturn” happened theoretically and this was the original and winning intuition of A.-T. Tymieniecka: that the giving of meaning by the transcendental constituent consciousness is not separated from the constructivism of life.I documenti in IRIS sono protetti da copyright e tutti i diritti sono riservati, salvo diversa indicazione.
