NOTES

I Edmund Husser!, Ideen zu einer reinen Phiinomenologie und phiinomenologischen Philosoph ie, Buch II (The Hague: Martinus Nijhoff, 1971). 2 Cf. by the present writer, "From Husserl's Formulation of the Soul-Body Issue to a New Differentiation of Human Faculties," Analecta Husserliana, Vol. XVI, pp. 3-10, 1983. 3 Cf. Edmund Husserl, Ideas II, op. cit. 4 Roman Ingarden, Spor 0 istnienie swiata (The Controversy about the Existence of the World), Vol. II, pp. 511-566, 2nd ed. (Warsaw: PWN, 1961). 4a In our intuition of the unique position of the soul with respect to the entire system of human functioning, we follow in the footsteps of Stephan Strasser insofar as he rejects the absorption of the soul by empirical psychology and situates it between anthropology and metaphysics (Cf. Stephan Strasser, The Soul in Metaphysical and Empirical Psychology, Duquesne University Press, 1957). However, since I have discovered this intuition of the nature of the soul within a newly unravelled field, that which I have termed Phenomenology of Life, within which the barriers of the traditional distribution of philosophical problems - according to which distribution the philo­sophical disciplines had been defined - dissolve in the face of a new interconnectedness in the state of affairs which lurks beneath them, my conception of the soul which is being presented throughout the present work takes its own, peculiar form. In fact, the soul assumes the role of a knot central for the Phenomenology of the Human Condition (the new discipline that emerged already in Book I of this treatise as a reformulation of the traditional concept of philosophical anthropology. Cf. Book I of Logos and Life, Index of Subjects, p. 432). It serves within the Human Condition as a knot bringing together the issues of the Metaphysics of Life (which reformulates the classical discipline of metaphysics, phenomenology of mind) of Ontogenesis (which reformulates traditional ontology. Cf. Book I, p. 456), and most significantly the Phenomenology of the Sacred, which we are going the expound in the present work. S G. Van der Leeuw, Einfiihrung in die Phiinomenologie der Religion (Munich: E. Reinhardt, 1925). 6 Christoph Meiners, Allgemeine kritische Geschichte der Reiigionen (Hanover: 1806-7). 7 Chantepie de la Saussaye, Lehrbuch der Religionsgeschichte (Tiibingen: Mohr, 1925). 8 M. Eliade, La nostalgie des origines; methodologie et histoire des religions (Paris: Gallimard, 1971). 9 R. Pettazoni, Essere Supremo neUe religione primitive; omnisciencia de Dio (Torino: Einaudi,1955). to G. Widengren, Religionsphiinomenologie (Berlin: de Gruyter, 1969). II R. Bultmann, The Presence of Eternity: History and Eschatology (Westport, Conn.: Greenwood Press, 1975). The hermeneutic approach to religion has been greatly

198

NOTES 199

developed and seems to dominate the contemporary scene. I want to point out, in particular, the studies conducted over a long period by the L'Institut d'Etudes Philosophiques de Rome, under the guidance of the late Enrico Castelli, and published in a series of volumes, among them: L 'Analyse du langage theologique; La Theologie de l'histoire; Hermeneutique et Eschatologie; Le Temoignage; and Le Sacre (Editor: Enrico Castelli; Paris: Aubier, Editions Montaigne).

Hermeneutics is understood as focusing upon the verbal content of the sacred message, scripture, as well as on the historicity of its transmission and interpretation seen as the instrument of the building up of a tradition; cf. Paul Ricoeur, "Manifestation et Proclamation," in Le Sacre (1974), p. 57. Iia The numerous contemporary studies of this message and its content focus upon the idea of the "sacred," which, as Henri Hubert put it, is recognized as the "very condition of religious thought and that which is most particular to religion" (Henri Hubert in an introduction to the French translation of the above cited Manuel d'histoire des religions by Chantepie de la Saussaye, 1904). This idea, which since the celebrated work The Sacred by Rudolf Otto (1917) has gained wide acceptance (by Eliade, K. Rahner, and others) because it allows us to pinpoint the "other-worldly" nature of the content of the religious message as well as of the religious experience and its specificity. The idea of the "sacred" is sometimes identified with that of the "Absolute Other" - the Divine, with the "numinous" as in Otto's conception of the mysterium tremendum et fascinans, which he understands as absorbing the irrational element in the idea of the "divine"; sometimes the idea of the "sacred" and that of the "divine" are separated (Paul Mus, Barabadur, Esquisse d'une histoire du Buddhisme fondee sur la critique archeologique des textes, Hanoi: 1935). This distinction emphasized by Henri Bouillard in his essay "La categorie de sacre dans la science des religions," which attracted my attention to some of the above-cited works, is of capital significance for the spontaneous analytic unfolding of the present work. We will return to it. At this point it is enough to indicate that the notion of the "sacred" approached either in its manifestation/proclamation or in its historico-cultural origin, which prevails in contemporary discussions, for all its methodological merits only postpones the crucial issue without taking it by horns, namely the issue which as it first presents itself is: How and in virtue of what is the human being - a natural being of this world - capable of conceiving the sacred as bringing in an other-worldly sphere? Furthermore, in the evolutionary perspective adopted in this treatise which traces the development of the specifically human significance of life from the point at which the Human Condition differentiates its unique virtualities from the unity-of-everything-there-is-alive, and then pursues the progressive advance of man in his creative self-interpretative life-course, we are led to the second way in which the above question presents itself, namely: What genetic unfolding of human virtualities prepares the outburst and/or the reception of the manifestation/proclamation of the sacred? 12 Emmanuel Levinas, Autrement qU'etre ou au delii de l'essence (M. Nijhoff, 1974). The thought of E. Levinas is so subtle and wrapped within its own formulations that it is not possible to synthesise it without distortion. I have attempted here to pinpoint just some of its striking features. 12. In the present work an attempt is made to present the spontaneous genesis of the spiritual/religious significance with which the human being "ciphers" his innermost

200 NOTES

existence. This constitutes the further phase of our investigation of the history of the Logos of Life. It appears, in fact, that the progress of the soul "along the way of its quest," consisting in the modulation of its naturalness, or in "lifting it to a higher tonality," is precisely a progress in what we may conceive of as the unfolding of a new "sense/non-sense" by means of which we transform our experience - or make emerge a new type of experience - opening and expanding a new sphere, that of the "sacred."

Because it appears as the emergence of a novel significance which marks the entire transformation of our soul and institutes its living advance, we will be able to trace its progress as that of a line which this new significance in its unfolding projects. As such, to be faithful to the meaningfulness that it assumes for the human being, we will call it the "trans-natural destiny of the soul." I believe that by following the meanders of this progress prior to any interpretation (which follows), not only do we discover the inner development of the soul emerging in its new significant sphere out of the conundrum of vital and creative forces playing their natural role in the institution of the human condition, but also and in contrast to the usual approaches to the sacred (in which the sacred appears as if it were located "outside" of man waiting to be discovered by him), we will see that it is the development of the human soul per se that brings in "sacredness" as the specific mode of significance to be invested upon the inner and outer phenomena of life, by man himself. In other terms, what we believe we show is that whatever there is "outside" of the human soul: nature, cosmos, soil, vegetation, etc. etc. has no content of sacredness to be discovered and experienced by man; it is the human soul which having reached a stage of "inward sacredness" develops the capacity to invest its circumambient orbit and its inner phenomena with the significance of the sacred. 13 L. G. Geiger, Philosophie et spiritualite (Paris: Les Editions du Cerf, 1963), p. 231. L. G. Geiger speaks about two paths of man toward God, but he does not show how man enters on them and how he proceeds. 13a Obviously the logos in question presents a radically different modality than that of the logos of life, which is instrumental in establishing the avenues of life. It is because of this contrast that we have previously spoken of the sense-bestowing of the sacred as introducing "sense/non-sense," and have characterised progress in the transnatural quest as a "decline" of the logos of life toward the "anti-logos." (As Erasmus pointedly shows in The Praise of Folly, "truth" of a religious nature is an "absurdity" as seen through the prism of the profane.) This expression should not, however, be understood in the way in which M. Merleau-Ponty uses it. For him it is a matter of reaching the pre-logical in the formative functioning of the human natural system, something instrumental in establishing life, whereas here we are pointing to a modality of the logos different from that altogether. (Cf. by the present writer, "Nature, individualisation, homme," in Maurice Merleau-Ponty, Ie psychique et Ie corporel, Travaux de I'Institut Mondial des Hautes Etudes Phenomenologiques (Paris: Aubier, 1988), p. 212.) 14 Both of these parameters of the act, or its double frame, are taken into consideration in all ascetic methods, in Western as well as Oriental approaches. 14a In this basic move toward disentanglement from the networks of the natural life, all the ascetic methods and approaches meet. The basic disentanglement of the human being in his quest to rescue the lasting, ultimately valid significance of his existence from the futility of the current affairs of natural societal and personal life is present in

NOTES 201

all mystical traditions of the West (Judeo-Christian), as well as of the East (e.g., Buddhism and Taoism). For the Christian tradition it is enough just to consider John of the Cross, who enumerates the "world" as one of the three enemies of the spiritual soul in her search for the Beloved, the other two being, the devil and the flesh. By "world" we may understand here the entire natural - vital and societal - life of man. "All things created," that is, all our life-involvements have to be abandoned by the soul in "horror" and "disdain," says St. John, as the first way to the Divine. ("Es a saber que este salir espiritualmente se entiende aqui de dos maneras para ir tras Dios la una, saliendo de todas las cosas, 10 qual se hace por aborrecimiento y desprecio de elias.") St. John distinguishes from this way another: "to get out of oneselves" ("saliendo de si misma por olvido de si"). It seems that actually these ways are simultaneous: the soul leaves its natural tendencies, desires, attitudes, etc., that is, it "gets out" of its natural­ness, while it disentangles itself from natural bonds. San Juan de la Cruz, Cantico Espiritual, Comienza la Declaracian, Cancian Primera, in Poesias Completas y Otras Paginas (Zaragoza: Editorial Ebro, 1981), pp. 66 and 67.

The most striking example of this disentanglement from the world in Oriental mysticism is given in two Taoist texts in the tradition of Chuang-tzu, brought to my attention by Dr. Horst Huber of the Harvard Yenching Library during our Institute's seminars in Phenomenology and Chinese Philosophy. In the text "The Biography of Master Great Man," after a portrait of the Master Great Man is sketched, the Way of Tao is introduced, first, by presenting the meritorous and honorable preoccupations of a gentleman and by showing the precariousness of the human life within his life-world conditions, making them reveal their futility: all social virtues and securities are transient and exposed to cataclysms. It is the recognition of the futility of life that generates the aspiration to find another "way." Second, contrasted with the honorable man, the Master Great Man appears in the eyes of the world to be laughable and contemptible, but he endures beyond all the vicissitudes of natural existence. In this Neo-Taoist text, the emphasis falls upon the nature of the societal world and of life, on laws, rules, values, and prospects from the vantage point of man's innermost striving for perdurance and security, that is ultimately from the personal and moral perspective. Yet the Master Great Man not only "freely floated in the world, reaching perfection with the tao," but he also freed himself from the usual natural contingencies of his vital side: "he has no temporary residences, ... by responding to the vicissitudes of the world, he remains in harmony with them: the universe is his home .... " "From time to time he nourishes his nature and prolongs his longevity, glowing with a radiance equal to that of Nature's own." Freed from current preoccupations and bonds, he is all intent upon his "successive transformations as they take place ... ". We will return to this text later on. "The Biography of the Master Great Man," in Donald Holzman, Poetry and Politics: The Life and Works of Juan Chi (A.D. 210-263), (Cambridge: Cambridge D.P., 1976), pp. 192-193. 14b As we have mentioned above (footnote 14a) the Taoist text (The Master Great Man) leads us through societal life all the way down to its "natural" origin; one could says, to the original, cosmic state of man: "In the past, when heaven and earth divided and the ten thousand things were all born together, the great among them kept their natures tranquil, and the small kept their forms calm. The yin stored up their vital breath, and the yang gave forth their vital essence. There was no fleeing from harm, no

202 NOTES

fighting for profit. ... Good fortune procured nothing; bad fortune brought no calamity." Societal morality was unnecessary, and man unhindered "followed his fate and preserved himself with measure ... "; "Men preserved their persons and cultivated their natures, not deviating from their norm ... ". It is with societal organization that rules and laws entered into life and together with them tyranny, oppression, crime, and all the vices; they emerge together with merit and societal virtues. "Now, if there were no honors, those in low position would bear no grudges; if there were no riches, the poor would not struggle (to obtain them) .... " In the process of societal organization there comes about the harmful division of "upper and lower classes," which harm each other. The argument concludes that the system of values that gives honors and rewards leads only to calamities. The Master Great Man reproaches the "virtuous" gentlemen: "Are these things not caused by you gentlemen. Your rites and laws are indeed nothing more than the methods of harmful robbers, of trouble-makers, of death and destruction. And you, you think they form an inalterable way of excellent conduct: how erroneous you are!" op. cit., pp. 195 and 196.

In contrast, "The Perfect Man has no affairs: the universe is his concern. He knows no distinctions of "true" and "false," no difference between "good" and "bad." "In his inner transformations he returns to the 'Great Beginnings' .... " "Thus the whole world receives his favors and all its creatures flourish because of him." Ibid., p. 197. In short even "morality" is the reason for human misery, whereas by going to the Great Beginnings we reach a state beyond good and evil, true and false - the wisdom of life. 15 L.-G. Geiger, op. cit., p. 23. 16 Therese of Lisieux, The Story of a Soul (Garden City and New York: Doubleday, 1957), pp. 97-98. 17 Giuseppe Ungaretti, La Terra Promessa (Milano: Arnoldo Mondadori Ed., IV ed., 1964). 18 The fragments of the work quoted here are translated by Robert Magliola. 19 Ungaretti, op. cit., p. 29. 20 Ibid., p. 29. 21 Ibid., p. 47. 22 Ibid., p. 53. 22. This two-way movement: one, of the destitution of the soul in the self-recognition of the contingency of its own natural movements, and the very surging of the capacity to recognize this which allows the soul to affirm its "underground resources" seems to make happen what John of the Cross describes in what he calls the soul's "getting out of itself by forgetting itself" (saliendo de si misma por olvido de si). Cf. Cantico Espiritual, op. cit., p. 67.

It seems that the phase of the transnatural quest that we describe here could be seen as corresponding to the first stage or way (estado 0 via) of the three (purgative, illuminative, and unitive) distinguished by John of the Cross by which the soul advances till it reaches the ultimate stage of "perfection," that is, of union with the Divine. Ibid., p.64.

Coming back to the Taoist text, it seems that we could possibly relate the state of the soul under discussion (which, relinquishing it natural equilibrium - unstable, transient, and insecure - within the natural networks of the life-world, reaches for a foothold toward another internal equilibrium to be established on a new line by its innermost work) to the state of equilibrium which the Perfect Man has to acquire with

NOTES 203

respect to all natural and societal passions: "The Perfect Man maintains his tranquility both in regard to life and to death. Because he is tranquil in regard to life, his passions do not lead him into confusion; because he is tranquil in regard to death, his spirit does not leave him." This seems to be a basic stage on the way! "That is why he can transform himself with the yin and yang and not change, follow the mutations of heaven and earth and not move." What the steps of transformation are which led to this state is not mentioned, of course, but obviously we have here also the two-fold movement mentioned above (of disentanglement from the cultural and natural networks) wherein its natural equilibrium lay along with the recognition of the soul's own forces and capacities for establishing a novel basis for authentic equipoise, this time one unshakable by natural provocations. Cf. "Confucian Essays and Chuang-tzu" in Donald Holzman, op. cit., p. 103.

Let it be already intimated that this state of equipoise is identified with the "Way of spontaneity." The idea of "spontaneity" pertains first to nature - "to the mountains calm and the valleys deep," but it is also the direction of the transformation that is the return to the "Great Beginnings"; "It is the fulfillment of the sage, to obtain this way and to remain upright." Ibid., p. 10. 23 Meister Eckhart, Vom mystischen Leben; Eine Auswahl aus seinen Predikten (Klosterberg, Basel: Schwabe, 1951). 24 Theresa of Avila, The Mansions (Union City, N.J.: John J. Crawley and Co., 1980), Fifth Mansions, IV, 1,2; Sixth Mansions, II, 4, 8; IV, 6,18; V, 8; Seventh Mansions, III, 1,2. 243 As cited before, in the way of tao the Perfect Man knows no distinctions of "true" and "false," no differences between "good" and "bad" as these are oriented by external principles or concerns; yet he is called in the same text a few lines above "The True Man of the Great Beginnings" which are "the very Root of Heaven." Cf. Holzman, op. cit., p. 197. I am tempted to interpret his "truthfulness" as his accomplished state of being corresponding to that of: the "intimately personal truth". 25 Here seems to lie the point of juncture between Confucian morality and Taoist spirituality as they coincide in some text, e.g., "The Biography of Master Great Man" in Donald Holzman, Poetry and Politics: The Life and Works of Juan Chi (A.D. 210-263) (Cambridge: Cambridge D.P., 1976), pp. 192-205. This introduction to the way of Tao through the biography of a master shows the precariousness of man, making the "honorable" and "meritorious" preoccupations of men appear, in the context of the life­world, futile as it brings forth the higher moral virtues .of the Master as well as the recognition that the futility of life is to be spiritually overcome. We will return to it later on. 26 Cf. supra, pp. 6-12. 27 Theresa of Avila, op. cit., Fourth Mansions, 11,5,6. 28 Geiger, op. cit., p. 220. 29 Karl Jaspers, Philosophie (Berlin, Heidelberg, New York: 1973), Bd. II: Existenzer­hellung, p. 63. 30 Friedrich Nietzsche, Thus Spake Zarathustra, trans. Thomas Common (New York: Thistle Press, 1964). 31 Friedrich Nietzsche, The Birth of Tragedy and the Genealogy of Morals, trans. Fr. Golffing (Garden City and New York: Doubleday, 1956). 32 G. Flaubert, Trois Contes (Lausanne: Ed. Rencontre, 1965).

204 NOTES

33 G. Leopardi, Il Zibaldone di Pensiero (Torino: G. Einaudi, 1977). 34 Ibid. 35 Desiderius Erasmus, The Praise of Folly, trans. Betty Radice (Harmondsworth: Penguin, 1971). 35, Cf. by the present writer, "The First Principles of the Metaphysics of Life: Charting the Human Condition," pp. 10-33, Analecta Husserliana, Vol. XXII. 36 F. Dostoyevsky, The Idiot, trans. Eva M. Martin (London: Dent, 1963). 37 Leo Tolstoy, Anna Karenina, trans. Louise and Elmer Maude (Oxford/New York: Oxford U. Press, 1980). 38 F. Dostoyevsky, Crime and Punishment, trans. Constance Garnett (London: Dent, 1966, and New York: Dutton, 1963). 39 Friedrich Nietzsche, Der Fall Wagner; mit einer Einfiihrung von W. Francke (Frankfurt a.M.: Siegel-Verlag, O. Mueller, 1946). 40 Jean Markale, Le chene de la sagesse: un roi nomme Saint Louis (Paris: Herme, 1985). 41 Cf. the second panel of this work, Logos and Life: Creative Experience and the Critic of Reason, pp. 219-236. 42 Ibid., pp. 202-217. 43 Cf. Ibid., pp. 397-415. We encounter here again the intuitions of the Taoist thought. 44 Here we encounter the profound Chinese intuition in which the moral and the cosmic intermingle. Cf. Holzman, op. cit., pp. 104-107. 45 Henry James, The Spoils of Poynton (New York: Scribner, 1976). 46 There is a significant difference between the "high tonality of the soul" already accomplished and described here and the analogous state of the soul so eloquently and poetically described by St. John of the Cross as the union of the soul with Divine. In the first place, the definitive transmutation of the soul appears here as the result of communication with the Other. It is communication in the sacred with another human soul that allows it to enter into the full circuit of its transnatural course. The appearance of the Unique Witness in the self-ciphering of the soul's progress is its result. Second, this presence of "loving Providence" is only a cornerstone of the soul's transnatural destiny but not the radical step of communion in the Divine. Although the description of the states of the union with the Beloved given by St. John could apply to the states of the soul in communion with the Unique Witness, this latter does not possess the finality of the last step to be accomplished. See the fuller analysis on p. 199. 47 Cf. our criticism of constitutive phenomenology in Panel II of this work, Logos and Life, Book I, pp. 36, 37 and passim. 48 Ibid. 49 Cf. also the present author's, Beyond Ingarden's Idealism/Realism Controversy with Husserl; The Third Phase of Phenomenology, Analecta Husserliana, Vol. IV. 49, In the text "Confucian Essays and Chuang-tzu", to which we have already referred the reader, great attention is devoted to the primordial connectedness of all things and "beings of creation" of "heaven and earth." Cf. Holzman, op. cit., p. 104. 50 Cf. by the present writer, "The Self and the Other in Man's Self-Interpretation in­Existence," Analecta Husserliana, Vol. VI. 51 Cf. by the present writer the above cited The First Principles of the Metaphysics of Life, pp. 27-41.

NOTES 205

52 As we attempt to describe or evoke the significant points of the transnatural progress of the soul there is visible all along the subjacent question: is the transnatural destiny of the soul discovered or invented. It is interesting to note that St. John of the Cross, who distinguishes three properly spiritual powers (potencias) of the soul, namely memory, understanding (entendimiento), and will (whereas imagination and fantasy is relegated by him to the corporeal functions) would probably hesitate to attribute or outright deny a role to invention and creativity in which the function of imagination is principal. Cf. Cantico Espiritual, op. cit., p. 83. This sharp distinction in the interpreta­tion of the ways and means by which the human soul proceeds between his description and that of the present text lies, however, more in his philosophico-anthropological differentiation of human faculties than in the matter of the nature of the actual progress of the transnatural quest. When we follow, however, the description of the actual progress that he gives, we see that creative imagination is essentially at work, first, in the stimulation of the soul's search for the Beloved as well as in its anxiously protecting the accomplished encounter (canciones III, IV, XI, XII, XVIII, XX, etc.) as well as in the delectation which characterizes the union with the Beloved (canciones XIV, XV, XXIV, etc.). 53 This encounter with the Absolute Other seems to correspond to the experience of what Rudolf Otto calls the mysterium tremendum et jascinans which begins where the "sacred" fades away.

54 Cf. the above cited work by the present writer under that title. 55 Cf. by the present writer, Leibnitz's Cosmological Synthesis (Assen: Royal van Gorcum, 1965).

INDEX OF NAMES

-A-

Ales Bello, A. 17 Aristotle 168

-B-

Beckett, S. 68, 89 Bergson, H. 80 Blanche of Castile 136, 137 Bouillard, H. 199 Brutus Minor 121 Buber, M. 19, 181 Bultmann, R. 16, 198

-C-

Camus, A. 189 Carducci, G. 123 Castelli, E. 199 Chuang-tzu 201,203,204

-D-

Descartes, R. xv, xiv, 3-5, 24, 81, 194, 195

Dostoyevsky, F. 124, 125, 136,204

-E-

Meister Eckhart xxxiv, 88-90, 148, 203 Eliade, M. 16, 198 St. Elizabeth 136, 138, 139 Erasmus 92, 122, 152, 155, 161,204

-F-

Flaubert, G. 203 Freud, S. 135

206

-G-

Galileo 122 Geiger, L. G. 30,73,77, 107,202,203 Goethe, J. W. von 174

-H-

Heidegger, M. xxiv Hering, J. 15 Holzman, D. 201,203,204 Huber, H. 201 Hubert, H. 199 Husser!, E. xv, xvi, xxiv, 3-5, 7, 9, 10,

15,20,22,23,26,27,32, 37, 177, 190, 193-195,198,204

-1-

St. Ignatius of Loyola 103, 147 Ingarden, R. 5,7,194, 198,204

-J-

James, H. 204 Jaspers, K. 181, 203 Jesus Christ 97, 112, 113, 125, 154, 155,

161, 169 St. John of the Cross 104,201,202,204,

205 St. Julien the Hospitaler 114

-K-

Kafka, F. 189 Kant, I. xv, 11, 72, 175 Kierkegaard, S. 66,73,88, 103, 190

INDEX OF NAMES 207

-L--

Leibnitz, G. E. xxxi, xxxii, 86, 103, 104, 170,174,205

Leopardi, G. 121,132,204 Levinas, E. 17-19,181, 195, 199 St. Louis of France 136-138 Luther, M. 97

-M-

Sf. Marie Gonzague 108 Marka1e, J. 204 Mary 136, 138, 139 Meiners, C. 15, 198 Mer1eau-Ponty, M. xxii, xxiv, 23, 200 Mickeiwicz, A. 123, 161 Murdoch, I. 68 Mus, P. 199

-N-

Nedoncelle, M. 19 Nietzsche, F. 89, 112, 113, 117-120, 132,

133,203,204

-0-

Otto, R. 199,205

-P-

Pascal, B. xxii Pettazoni, R. 16, 198 Plato 124, 133 Plotinus 86 Proust, M. 59

-R-

Rahner, K. 199 Ricoeur, P. 199 Rozenzweig, F. 19

-S-

Salome, L. 121 Sancipriano, M. 17,36 de 1a Saussaye, C. 15,198 Scheler, M. 15 Socrates 66,67,92,154,155,161 Stein, E. 15 Strasser, S. 198

-T-

Theophrastus 121 St. Theresa of Avila 90,95, 103, 135,203,

204 St. Therese of Lisieux 65,73,97, 108, 147,

202 Tolstoy, L. 128, 204 Tymieniecka, A-T 198,200,204,205

-u-

Ungaretti, G. 75-77,202

-V-

Valery, P. 66,150 Van der Leeuw, G. 15, 16,202 Virgil 74

-W-

Wagner, R. 132, 133 Walter, G. 15 Wang Yang Ming 192 Whitehead, A. N. 60 Widengren, G. 16, 198

TABLE OF CONTENTS

TO BOOK 1

ACKNOWLEDGMENTS xix

FOREWORD XXi

INTRODUCTION: The Pessimism-Optimism Controversy concerning the Human Condition at the Roots of the Malaise of Our Times XXlll

FOREGROUND

PART I / THE CREATIVE ACT AS THE POINT OF

PHENOMENOLOGICAL ACCESS TO THE HUMAN

CONDITION 3 1. The Radical Overturn of the Phenomenological Perspec-

tive 3 2. Discovery and Appropriate Assessment of the Archime­

dean Point from which the Unity of Beingness Is to Be Exfoliated 6

PART II / THE STRUCTURE OF THE PRESENT WORK 8 1. Plurivocal Correspondences of Coherence: Juxtaposition

of Design Patterns 8 2. Evocative Symmetries/Asymmetries, Anticipatory Pre-

sumptions, etc. of Graphic Correspondences 11 3. The Style of Exposition: Each Type of Evidence Meant

to Appear in Its Primeval Operative Surging and Enact-ment 14

4. The New Critique of Reason 15 5. The Philosophical "Argument" in Outline 16

PART III / MAN-THE-CREATOR AND HIS TRIPLE TELOS 18 1. The Regulative Telos of the Real Autonomous Indi-

vidual: Telos and Entelechy 18 2. Man-The-Creator and His Specific Telos 23

208

TABLE OF CONTENTS TO BOOK 1

THE FIRST PANEL OF THE TRIPTYCH

THE EROS AND LOGOS OF LIFE

WITHIN THE CREATIVE INWARDNESS

209

THE OUTLINES OF AN INQUIRY 33 1. Is Creative Activity a Distinct Phenomenon? 33 2. The Itinerary of the Poet 35 3. Creation versus Constitution 36

PART I / THE EMERGENCE OF THE PROBLEM OF

CREATION: THE POET-CREATOR VERSUS THE PHI-

LOSOPHER 40 1. Human Life as Conflict 40 2. The Conquest of the Mind and the Neutralization of

Natural Life. Solidarity between Philosopher-Phenomen-ologist and Poet 41

3. Separation of the Tasks: Description of the Conscious Mechanisms of Phenomenology, in Opposition to the Grasp of the Operative Rules of Consciousness in the Creative Effort 46

4. The Reconquest of the Body, of Fecundity, and of the World in the Creative Effort: Creational Phenomenology 53

5. The Problem of Creation Arises in the form of a Mundane Context 57

PART II / CREATIVE REALITY 60 1. The Creative Debate between the Mind and the Body

Opens 60 2. The Underground Cable and the Factors of Creative

Transformability 67 3. The Creative Process as an Active System of Transfor­

mation: Sensibility, New Source of Meaning at the Origin ofthe World 70

4. The New Form of Life Being Reborn in Creative Reality 74 5. "Generative Nature" Transformed into Erotic Emotion

- The Mute Maternity of Thought 84 PART III/THE FACTORS IN THE NEW ALLIANCE

BETWEEN MAN AND THE WORLD 95 1. Experience and Knowledge, Antennae of the Mind 95

210 TABLE OF CONTENTS TO BOOK 1

2. The Intermingling of Consciousness and Body in the Creative Function, an Inexhaustible Source of Possible Worlds 97

3. The Mode of the Relationship between the Body and the Mind: The Archimedean Point of the World 99

4. Expanded Consciousness: Virtual Inventor 104 5. The Common Contexture of the Mind and the Body 106

THE THEORETICAL RESULTS OF OUR ANALYSES AND

THE PERSPECTIVES THEY OPEN 113 THE CREATIVE CONTEXT 113

(a) The frame of reference, p. 113. (b) The creative process suspended between two phases of the constituted world, p. 114. (c) Creation, a rupture with the constituted world: Toward the emergence of a new contexture of the human world, p. 116. (d) Creative inwardness and the new functional orchestration, p. 117.

CONCLUDING BY WAY OF TRANSITION TO THE CENTRAL PANEL OF THE TRIPTYCH 118

THE CENTRAL PANEL OF THE TRIPTYCH

(PANEL TWO)

THE ORIGIN OF SENSE

The Creative Orchestration of the Modalities of Beingness within the Human Condition

CHAPTER ONE

THE CREATIVE CONTEXT AS CIRCUMSCRIBED BY THE

CREATIVE PROCESS - ITS ROOTS "BELOW" AND ITS

TENTACLES "ABOVE" THE LIFE-WORLD:

Uncovering the Primogenital Status of the Great Philosophical Issues

PART I / ART AND NATURE: CREATIVE VERSUS

CONSTITUTIVE PERCEPTION

Section 1. The Creative Stirrings Section 2. Creative Perception and Originality

(a) The analogy between constitutive and creative perception, p. 125. (b) The different regulative principles and frameworks of reference of the two types of perception: theme versus essence (eidos), p. 125.

121 121 124

TABLE OF CONTENTS TO BOOK 1 211

Section 3. The Creative Quest for "Authentic Reality" and the Fallacy of the "Return to the Source" 128

(a) The quest for the "authentic sense" of reality in the creative endeavor, p. 128. (b) The "return to the source": Creative destructur­ing and re-construction; the fallacy of so-called "de-construction", p. 131.

Section 4. The Transcendental Illusion of the Return to the Source 133

Section 5. the Quest for Illusory "True Reality" and the Dilemmas of Individual and Collective Effort 136

Section 6. The Dilemma at the Heart of Creation: Collec-tive Heritage versus Individual Evidence 141

Section 7. Creative Destructuring in the Metaphysical Pur-suit of the Poet: A Period of Preparation for the Creative Breakthrough 142

(a) Life lurking in the media attributed to the illusory "authentic reality", p. 142. (b) Creative conditions seen through philosophy, p. 146.

Section 8. The Radical Beginning: The Limit Concepts and the Mind in a New Pattern 149

PART II / THE BELOW AND THE ABOVE OF CREATIVE

INWARDNESS: THE HUMAN LIFE-WORLD IN ITS

ESSENTIAL NEW PERSPECTIVE

Section 1. Creation as the Transition between Two Succes­sive Phases of the Same Life-World Caught in the Constitutive process

(a) The precarious nature of the creative process, p. 152. (b) The creative trajectory suspended between two poles: Creative agent and creative object, p. 154. (c) The creative agent as a part of the consti­tuted world, p. 156. (d) The created work enters the constituted world as its integral part, p. 158.

Section 2. Man as the Creative Agent Transgresses the

152

152

"Conditioning" of the Constituted World 160

(a) The constituted world becomes problematic, p. 160.

212 TABLE OF CONTENTS TO BOOK 1

PART III / THE CREATIVE PROCESS AND THE ''COPER­

NICAN REVOLUTION" IN CONCEIVING THE UNITY

OF BEINGNESS: The Creative Process As The Gathered Center and Operational Thread of Continuity among All Modalities of Being in the Constructive Unfolding of Man's Self-Interpretation-in-Existence 163 Section 1. The Distinction between the Creative Process

and the Constructive Delineation of Man's Self-Interpre-tation-in-Existence 163

Section 2. How the Creative Process Generates Examplary Works of Invention which Function as the Prototypes for Life's Interpretative Progress 165

Section 3. The Infinitely Expansive Coherence of Life's Pluri-Modal Beingness Revealed by the Creative Process Leading to a Radical Overturn of the Classic Meta-physico-Ontological Formulations ofIssues 166

CHAPTER TWO

THE TRAJECTORY OF THE CREATIVE CIPHERING OF THE

ORIGINAL LIFE SIGNIFICANCE:

The Resources and Architectonics of the Creative Process

PART I / THE INCIPIENT PHASE OF THE CREATIVE

PROCESS 175 Section 1. The Incipient Phase of the Creative Process and

Its Dynamic Resources: The Initial Spontaneity 175 Section 2. The Two Moments of the Incipient Phase of the

Creative Process 177 (a) The creative stirring,p.I77. (b) The creative vision,p.179.

Section 3. Creative Volition 180 Section 4. Creative Intuition as the Antenna between the

Creative Vision and Its Crystallization in the "Idea of the Creative Work" 182

Section 5. The Work as the Creative Product 184

(a) The intrinsic cognition of the creative work confined to represented objective schemes, p. 187. (b) Intrinsic analysis of the work of art and its all-encompassing, transcending perspective; the immanent reality and the all-encompassing vision, p. 189.

TABLE OF CONTENTS TO BOOK 1

PART II / THE CREATIVE TRAJECTORY BETWEEN THE

TWO PHASES OF THE LIFE-WORLD

Section 1. The Three-Phase Creative Process

(a) The three phases, p. 195. (b) The advent of the creative object (work) and the three phases of its trajectory, p. 195. (c) The surging of the creative process in the perspective of "subjective" experience -personal growth, p. 197. (d) An overview of the creative process in itself (in the "objective" perspective), p. 200.

PART III / THE PASSAGE FROM THE CREATIVE VISION

213

195 195

TO THE IDEA OF THE CREATIVE WORK 202 Section 1. Creation versus Invention 202 Section 2. From the Creative Vision to the Creative Idea of

the Work 204 Section 3. Imagination and Memory in the "Deciphering"

and "Ciphering" of the Originary Significance of the Work 205

Section 4. The Accumulative Function of Memory 210 Section 5. The "Objective Rules" of "Compossibility" in the

Coming Together of Imaginative Elements in the Creative idea 212

PART IV / OPERATIONAL ARCHITECTONICS OF THE

SURGING CREATIVE FUNCTION IN THE INITIAL

CREATIVE CONSTRUCTIVISM 218 Section 1. The Organizing Principles 218 Section 2. The Architectonic Proficiencies of the Theme/

Topic/Plot, etc. 222 Section 3. The Interplay: The Theme in Its Transformative

Crystallization 227 Section 4. The Topic or the General Theme 230 Section 5. The Spontaneous Division of the Arts and

Genres 231 Section 6. The Creative Idea with Its Architectonic Plan

Contains the Outline of the Entire Creative Progress 233 Section 7. The Three Steps of the Passage - The Origin of

the Work of Art and Its Existential Continuity 241

(a) The three steps, p. 241. (b) The discrete existential continuity of the creative advance, p. 242.

214 TABLE OF CONTENTS TO BOOK 1

PART V / THE ARCHITECTONIC LOGIC IN THE EXIS­

TENTIAL PASSAGE FROM THE VIRTUAL TO THE

REAL - THE WILL 246 Section 1. The Phase of Transition in the Creative Process

from Subjective Interiority of the Life-World: The Surging and the Force of the Will 246

Section 2. The Transition Phase as the Creative Activity Proper: Its Very Own Intrinsic Laws; differentiation of the Types of Creativity in Art, Science, etc. 250

Section 3. The Operational Synthesis of the Creative Archi­tectonics: Execution Skill and Technique in the Transi-tional Constructive Advance 255

Section 4. Sequences of Operational Inventiveness: The Architectonic Logic of Beingness in the Generative Process 257

Section 5. The Personality of the Creative Agent in the Architectonic Phase of the Creative Process and in Its Relatedness to the Life-World and the Human Condition 267

Section 6. The Plurivocal Logic Originating in order to Subtend the Arteries of the Creative Orchestration: The Three Functional/Presentational Modes of New Signifi-cance; the "Cipher," the Symbol, the Metaphor 269

PART VI/THE INTERGENERATIVE EXISTENTIAL

INTERPLA Y IN THE TRANSITION PHASE OF CREA-

TIVITY 275 Section 1. The Definitive Realization of the Work of

Creation Acquiring Existential Status 275 Section 2. From Objective Directives to the "Real Life"

Enactment 278

(a) The laws of the "workings of Nature" as the ultimate point of reference for creative architectonics, p. 278. (b) The sequence of inventive operations in the existential transition and the "performer" as the architectonic artery into the real world, p. 281.

Section 3. The Personality of the Actor versus that of the Personification in the Acting 282

Section 4. The Existential Transition of the Significant Message into the Meaningfulness of the Life-World: The

TABLE OF CONTENTS TO BOOK 1 215

"Receptive Interpretation" and the Status of the Creative Work within the "Real World" 288

(a) The real life enactment and the "judgment of existence", p. 288. (b) The creative transition and the theatrical instinct, p. 290.

Section 5. The Question of the Prototype of the "Motor Modes" by which the Specifically Human Individual Enacts His Significant Life-Course 291

Section 6. The Created Object Overflows with Its Fluctuat-ing Virtually Potent Core of "Meaning" into the Con-stituted World that It Enters 294

(a) Latent virtualities and their structural vehicle throughout time, p. 294.

Section 7. The Creative Work as the Bridge over the Discontinuity of the Historical Advance and the Factor of Its Progress 298

Section 8. Indeterminateness versus the Immutable Core of Persistence in Interpretation 300

Section 9. The Entrance of the Creative Work through the Receiving Process that Is Suspended upon Its Visionary Virtualities 302

CODA / CONCLUSIVE INSIGHTS INTO THE QUESTION

OF "REALITY" AS THE OUTCOME OF OUR FOREGO-

ING INVESTIGATIONS 303 Section 1. Individualizing Life Assessed as the Source of

Ontologico-Metaphysical Meaningfulness 303

(a) The reality of life, p. 303. (b) Life's "reality" in its epistemological modality of presentation as opposed to illusion, imagination, hallucina­tion, and fiction, p. 305. (c) Reality as the objectivity of the life-world, p. 307. (d) Reality as a specific existential modality of life, p. 307.

Section 2. The Mimesis of Reality

(a) "Objectivity" of life versus "life simile", p. 310. (b) The creative act and mimesis,p. 314.

310

216 TABLE OF CONTENTS TO BOOK 1

CHAPTER THREE

THE CREATIVE ORCHESTRATION OF HUMAN FUNCTIONING:

Constructive Faculties and Driving Forces

PART I / THE SURGING OF THE CREATIVE ORCHES­

TRATION WITHIN MAN'S SELF-INTERPRETATION-IN­

EXISTENCE: PASSIVITY VERSUS ACTIVITY; The Spon-taneous Differentiation of Constructive Faculties and Forces 319 Foreground: The Specifically Human Meaningfulness of Life 319 Section 1. The Synergetic Cohesion of the Operational

Faculties in the Creative Orchestration 321

(a) The distinction between the functional constructive roles of "opera­tions," "functional organs," and "faculties", p. 321. (b) The differentia­tion of faculties: Imagination, will, intellect, memory, p. 322.

Section 2. Memory - Imagination - Will: Three Construc­tive Faculties which Individualize Life along with the Intellect, the Architect 330

(a) Memory as a vital force of life, p. 330. (b) The role of memory in experiencing the three types of destructuring of the person/life-world patterns, p. 333. (c) "Creative memory" in the reconstructive "decon­struction" of the person/life-world pattern, p. 335. (d) Memory as the key to sustained creative withstanding the adverse play of vital forces within the functional equipoise of Man's self-interpretation-in­existence, p. 338. (i) In the midst of the play of vital forces, memory as the mediator of the equipoise in man's self-interpretative continuity, p. 338. (ii) The balance of powers: The master-builder and the architect, p.340.

PART II / IMAGINATIO CREATRIX: The "Creative" versus the "Constitutive" Function of Man, and the "Possible Worlds" 342 Introduction: The Basic Philosophical Issues which Meet in

the Question of the Role of Creative Imagination 342 Section 1. The Differentiation of the Two Functions, the

Creative and the Constitutive, with Reference to the Modal Opposites: "Activity and Passivity in Human Functioning" 345

TABLE OF CONTENTS TO BOOK 1

Section 2. The Genesis of the Creative Function: The Creative Context, Its Framework

( a) The differentiation of the two functions with respect to the axiological opposites: voluntary/involuntary, p. 349. (b) The outline of the creative process as the fundamental dynamism of the creative context, p. 350. (c) The revindication of the passions and of the elemental nature of Man within the creative context, p. 353.

Section 3. Imaginatio Creatrix in the Controversy concern­ing the Role of the Faculties - a Critique of Husserl and Kant. The Differentiation of the Two Functions with Respect to the Regulative Principles: Transcendental "A

217

349

Priori," "Creative Freedom" 355 Section 4. "Imaginatio Creatrix" and the Functional Orches­

tration within the Creative Context: The Regulative Choice in the "Creative" versus the "A Priori" of Ideas in the "Constitutive" Function 375

CHAPTER FOUR

THE HUMAN PERSON AS THE ALL-EMBRACING FUNCTIONAL

COMPLEX AND THE TRANSMUTATION CENTER OF THE

LOGOS OF LIFE

PART I / THE NOTION OF THE "HUMAN PERSON" AT

THE CROSSROADS OF THE UNDERSTANDING OF

MAN WITHIN THE LIFE-WORLD PROCESS

Introduction: The Notion of "Person" as the Point of Reference for the Understanding of Man within His Life-Conditions

(a) The first two basic models for the conception of the person, p. 381. (b) The third model of the person as a subject/agent within the social world, p. 382.

Section 1. The Human Person in His/Her Essential Mani­festation

(a) The phenomenology of the human person in a fourfold perspective, p.386.

380

380

385

218 T ABLE OF CONTENTS TO BOOK 1

Section 2. The Manifest Person

(a) The body complex. p. 388. (b) Mute performance versus sentient interiorizing: The "voice" of the body and its elementary vital "sense", p. 389. (c) The body/soul manifestation of the person, p. 391. (d) The essential nature of the soul, p. 392.

PART II / THE MORAL SENSE OF LIFE AS CONSTITU-

388

TIVE OF THE HUMAN PERSON 397 Section 1. The Person as the Subject/Agent within the

Life-World 397 Section 2. Man's Self-Interpretative Individualization 398 Section 3. The Moral Sense in the Intersubjective Interpre-

tation of Life Affairs 402 PART III/THE POETIC SENSE: THE AESTHETIC ENJOY­

MENT WHICH CARRIES THE LIVED FULLNESS OF

CONSCIOUS ACTS 405 Introduction: The Predicament of Value-Aesthetics and of

Literary Text-Bound Theories 405 Section 1. The Conception of "Aesthetic Enjoyment" in

Moritz Geiger's Aesthetics 406

(a) Enjoyment differentiated from cognition, p. 407. (b) Enjoyment distinguished from experiences, p. 407. (c) Enjoyment differentiated from the constitutive features of the will, p. 408. (d) Enjoyment and the self, p. 409. (e) The aesthetic specificity of aesthetic enjoyment, p. 410.

Section 2. Aesthetic Enjoyment and the Poetic Sense

(a) The "poetic sense": Enjoyment in conscious experiences. The conscious act as an "act" versus the conscious act as an "operation", p. 413. (b) The nature of enjoying, p. 414. (c) The enjoying function differentiated from the cognitive, volitive, or moral function, p. 415. (d) The poetic sense of the enjoying function: The "vital sense" and the "aesthetic sense", p. 416.

Section 3. Imaginatio Creatrix, "Homo Ludens" and "Homo

413

Creator" 418 Section 4. The Aesthetic Sense: Its Voice and the Aesthetic

Language 420

TABLE OF CONTENTS TO BOOK 1 219

PART IV / THE INTELLIGIBLE SENSE IN THE ARCHI-

TECTONIC WORK OF THE INTELLECT 423 Section 1. Introducing the "Intelligible Sense" and the Role

of the Intellect within the Network of the Universal Expan-sion ofthe Logos 423

Section 2. Intelligibility's Emergence from the Subject-Ob-ject Correlation of Life's Ordering 425

Section 3. The Emergence of the Intelligible Sense of Life within the Set of the Three Phases of the Synergies of Life's Forces 428

Section 4. The Foundational Positionality of "Conscious-ness as Large as Life" and of "Givenness" 431

Section 5. The Intelligible Sense's Expansion through the Principles and Categories of the Intellectual Structuration of Objectivity 434

Concluding by Way of Transition to the Third Panel of the Triptych 436

NOTES 437

INDEX OF NAMES 449

INDEX OF SUBJECTS 453

TABLE OF CONTENTS TO BOOK 2 (THE THIRD PANEL

OF THE TRIPTYCH) 457