The talk of flux and stasis because the foundation of truth of Greek historic philosophy reached its crux within the all encompassing doctrine of the emblems by way of Heraclitus of Ephesus. It facilities upon human soul in its position with the cosmos. Philosophy of the Occident corroborating Greek insights with the growth of tradition in different interpretations (Kant, Kierkegaard, Husserl, Merleau-Ponty, Ricoeur…), offered during this assortment has ignored the cosmic sphere. whereas modern improvement of technology published its grounding ideas (papers via Grandpierre, Kule and Trutty-Coohill) the traditional emblems totally emerges. hence, emblems hitherto hidden in our trade with earth is published in its intertwinings with the cosmos throughout the trajectories of the phenomenology/ontopoiesis of existence (Tymieniecka). The an important hyperlink among the soul and the cosmos, in a brand new geo-cosmic horizon, is therefore being retrieved.
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Extra info for Phenomenology/Ontopoiesis Retrieving Geo-cosmic Horizons of Antiquity (Analecta Husserliana, Volume 110)
30 (quod est ante pedes, nemo spectat, caeli scutantur plagas). That Augustine quotes Ennius’ Iphigenia at Conf. 16 is not in doubt, since the allusion is not only lexical but thematic; that his source is Cic. Div. II is only probable, however, since these Ennian lines were a commonplace. The links below, from Cic. Div. I to Aug. Conf. XI, are lexical and thematic, though space will not permit me to detail the thematic parallels: (i) Cic. Div. reliquendum est homini, ut signis quibusdam consequentia declarantibus futura praesentiat.
And cf. ” Cf. Aug. simb. ’ Cf. Aug. Conf. 10: tibi dico, anima, quoniam tu vegetas molem corporis tui praebens ei vitam, quod nullum corpus praestat corpori. Cf. Aug. Conf. 37 But all of this will only come into clarity, and to validity, in Part III. 14–29 should not be interpreted, and cannot be adequately interpreted, as a discrete or freestanding investigation. 42 But what is anima, here? And what is animus? 44 Localizing time in anima, and identifying time with a dilation of animus, thus remain—within the limits of Augustine’s time-investigation—radically rerum venturarum fit contuitus, cum venerint, idemque contuitus fit memoria, cum praeterierint).
With the hope of restoring perspective, even at the risk of tarnishing their prestige, we may consider a few of the things that [Augustine] did not do with them. ” Cf. Aug. Conf. 35: pronuntio et renuntio, et ita est quantum sentitur sensu manifesto. et ego metior fidenterque respondeo, quantum exercitato sensu fiditur, illam simplam esse, illam duplam, in spatio scilicet temporis. 95 Ratio and mens are indisputably ‘superior’ to sensus and corpus,96 for Augustine—just as a timeless, hyper-angelic contemplatio in book XII is ‘superior’ to a hyper-temporized, sensual contuitus in book XI.
Phenomenology/Ontopoiesis Retrieving Geo-cosmic Horizons of Antiquity (Analecta Husserliana, Volume 110)