H e r m e n e V t I k a in humanistika II
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296 P HAINOMENA 14/53–54 B RANJE
s konca filozofije kot najvi{je znanosti, ki smo ga odrinili, ali pa od »zunaj«, izpred za~etka zgodovine kot filozofije v smislu ideje, naloge najvi{je znanosti. Toda, kako naj zdaj »jasnost« glede te »absolutne izvirnosti«, do katere naj bi pri{li in se nam {e obeta v prou~evanju izdatne zgodovine anti~ne filozofije, prevlada tiste splo{no sprejete predstave o tem, kaj je filozofija, religija, zna- nost, zgodovina, evropsko (z vsemi svojimi investicijami), ki danes ne pre- vladujejo le zaradi pomanjkljive izobrazbe, ampak vladajo vendarle tudi v odlo~anju o njenem manjkanju. Kako naj se nas ta gr{ki za~etek, {e prav po- sebej v svoji nezgodovinski atmosferi velikega zgodovinskega dogodka, sploh ti~e, ~e to ni za~etek tega konca, v katerem je danes filozofija, pa ~eprav le na na~in izgube ~uta zanjo in hkrati ob~utka manjkanja. Potem je namre~ lahko tudi konec s tem za~etkom, ne le kot ne~im »pre`ivelim«, ampak prav kot za~etkom. Namre~, zadrega ostaja glede tega, kako ta gr{ki izvor {e spada k odmiku od njega. Ali je v tej odmaknjenosti »znanstvene civilizacije« od njenega lastnega gr{kega izhodi{~a, to lahko vzeto v svoji nezmaknjenosti kot njen korektiv? Zgodovina anti~ne filozofije bi imela potem smisel iz tega ve~nega za~etka korigirati zgodovino, na katere potek in iztek ne pristaja, ampak ga dr`i v samem za~etku. Nejasno bi pri tem ostalo le, kako je kot zgodovina pri{la v ta za~etek in ta v zgodovino. Kot vedno odprti za~etek `e zdavnaj kon~anega. Kot vedno odprti konec `e zdavnaj za~etega. Ali prav kot nekaj drugega. Kot nje- gova lastna premaknjenost. Na koncu je treba priznati, da tako zapletanje v uvodna vpra{anja, pa ~etudi neizogibno, dela vendarle krivico avtorju Zgodovine anti~ne filozofije in zgre{i njegovo delo. Tega pa~ ne bi smeli iskati v uvodu, ampak bi morali predstavitev zgodovine anti~ne filozofije v celoti brati kot uvod v filozofijo. Tak zgodovinski uvod v filozofijo je potreben, ker razgrne njene temeljne pojme (~eprav bi ostal horizont te razgrnitve skrit – kon~no, zakaj pa sploh ima horizont razgrnitve temeljnih pojmov filozofije ravno smisel zgodovine). Ne da bi iz uvajajo~ih se naredil filozofe, ampak morda poznavalce, ki se zavedajo mej svojega lastnega znanja in poznanjenja. Andrina Tonkli Komel.pmd 19.1.2006, 8:30 296
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THE S TAGE : T HE W ORLD
CONGRESS AT O XFORD PHENOMENOLOGY ON THE STAGE: THE WORLD CONGRESS AT OXFORD One of the most significant events in philosophy worldwide in 2004, especially for the pheno- menological movement, was the THIRD WORLD CONGRESS OF PHENOMENOLOGY, which was held August 15-21 at Wadham College, the University of Oxford on the general theme “Phe- nomenology World-Wide at the Beginning of the Third Millennium: Historical Research, the Great Phenomenological Issues, Present-Day Developments” and the specific theme “Logos of Phenom- enology and Phenomenology of the Logos.” The Congress was organized by the World Institute for Advanced Phenomenological Research and Learning of Hanover, New Hampshire, USA, under the presidency of the esteemed contemporary phenomenologist Anna-Teresa Tymieniecka. The Congress’ themes brought together a great number of researchers from around the world. That week Wadham College became a space of the real intercultural communication so much needed today. A very fruitful colloquy unfolded in the frame- work of five plenary sessions and twenty sections, three roundtables, and a symposium. A special event, and a reunion for many, was the presentation of an impressive Encyclopedia of Learning, Phenomenology World-Wide. Foundations – Expanding Dynamics – Life Engagements, Analecta Husserliana LXXX, edited by Anna-Teresa Tymieniecka (Dordrecht/Boston/London: Kluwer Aca- demic Publishers, 2002). A journey through the topics of the Congress’ proceedings can offer a general view of the present- day sphere of interest of the World Phenomenology Institute. The Congress succeeded at bringing together in fruitful philosophical dialogue many thinkers belonging to different schools, currents, and cultures. This is the character that the Institute’s symposiarch has fostered in its events. A personality of admirable creative force, Anna-Teresa Tymieniecka is exceptionally devoted to medi- tative philosophical experimentation, as seen in her “Phenomenology of Life.” Her original work PHENOMENOLOGY ON THE STAGE.pmd 19.1.2006, 8:32 297
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focusing on ‘the Logos of Life and of the Human Creative Condition’ has brought phenomenology to its ultimate focus and created a movement within the movement. Intellectual and moral qualities formed by a very elevated education at the Jagiellonian University of Krakow, the Sorbonne, the University of Fribourg – where Tymieniecka received her doctorate under the direction of Joseph Bochenski – and at the Collège d’Europe in Bruges, along with a most remarkable personality, have borne fruit in one of the most significant projects of post- Husserlian phenomenology, the phenomenology of life, which is exposed mainly in the volumes of her monumental work Logos and Life. In those four volumes Tymieniecka has developed a thought with many challenges, with openings to the domains of ontology, epistemology, anthropology, cosmology, ethics, aesthetics, creativity. She has influenced contemporary philosophical thinkers across the world. These volumes have appeared in the Analecta Husserliana book series that Professor Tymieniecka launched in 1968. They are: Logos and Life, Book 1: Creative Experience and the Critique of
Book 4: Impetus and Equipoise in the Life-Strategies of Reason (2000). The massive Book 4, the crowning achievement of “a discourse fleuve over three decades of reflec- tion” – as the author describes it in the “Acknowledgements” – received due appreciation in Volume 27 of Phenomenological Inquiry; that issue was edited by Gary Backhaus and titled “Thinking Through Anna-Teresa Tymieniecka’s Logos and Life” (Hanover, New Hampshire, 2003). Therein several contemporary exegetes of the Phenomenology of Life made assessments and appreciations. It was Professor Backhaus of Morgan State University in America who organized within the Ox- ford congress an important symposium dedicated to “Anna-Teresa Tymieniecka’s Phenomenology of Life,” which attracted interest in the plurality of questions raised by this complex, holistic, and very dynamic philosophy. The debate generated expanded more than the program could foresee. Gary Backhaus led off with “Toward a Cultural Phenomenology,” on the opportunities to develop a whole philosophizing manner beginning with the Phenomenology of Life. That was followed by presentations by Agnes B. Curry (Saint Joseph College, United States), “The Logos of Life and Sexual Difference”; Lawrence Kimmel (Trinity University, United States), “Notes on the Art of Memory”; Peter Abumhenre Egbe (Lateran University, Rome / Nigeria), “The Phenomenological Approach to Ontology in the Argument of Anna-Teresa Tymieniecka: Differentiation and Unity as the Dynamism of Logos and Life”; Zaiga Ikere (Daugavpils Pedagogical University, Latvia), “Hu- man Being in Beingness: Anna-Teresa Tymieniecka’s Vision”; Carmen Cozma (Al. I. Cuza Univer- sity, Iasi, Romania), “Some Considerations concerning the ,Question of Measure ‘ in the Phenom- enology of Life”; and Nancy Mardas (Saint Joseph College, United States), “A New Copernican Revolution: Moving beyond the Epoche to a New Critique of Reason – Tymieniecka and the Role of Creative Imagination.” The arrival of Prof. Tymieniecka in this circle of exchange generated by her philosophical creation was very much welcomed. There arose an intense dialogue, one with contradictions, but also with conciliation, anyway a very passionate one, over the concept of time without temporality, some- PHENOMENOLOGY ON THE STAGE.pmd 19.1.2006, 8:32 298
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