چکیده:
Based on Aristotelianism, philosophies in Islam, Christianity, Judaism, and traditional phenomenology, Martin Heidegger and late Max Scheler, shared a conceptual understanding of the soul. The plant’s soul – a worldly stage of the individualization of universal creativity - unfolds via the animal towards the human and beyond. The Phenomenology of Life philosophy (Anna-Teresa Tymieniecka) enmeshed the ontopoiesis of the vegetative beingness into the unity-of-everything-there-is-alive, thereby overcoming the discommunicative hierarchization of the soul. An eco-cosmological following of „the plant’s“ ontopoiesis will have to base its understanding not only on the communicative creativity of „the plant“ but on its inseparable interwovenness into the web of life, thereby also taking into consideration newest botanical studies which brought to light insights into so far unknown „intelligence“ of plants
خلاصه ماشینی:
tr Abstract Based on Aristotelianism, philosophies in Islam, Christianity, Judaism, and traditional phenomenology, Martin Heidegger and late Max Scheler, shared a conceptual understanding of the soul.
An eco-cosmological following of „the plant’s“ ontopoiesis will have to base its understanding not only on the communicative creativity of „the plant“ but on its inseparable interwovenness into the web of life, thereby also taking into consideration newest botanical studies which brought to light insights into so far unknown „intelligence“ of plants.
Keywords: Aristoteles, Philosophy in Islam, Vegetative Soul, Heidegger, Phenomenology of Life, Symbiotic Communities, Anna-Teresa Tymieniecka The Category is the most general determination of the object.
At the beginning of the 21st century, late Anna-Teresa Tymieniecka initiated a lively philosophical debate between, what she called, Islamic Philosophy and Occidental Phenomenology, bringing the Philosophy of Life into a the flourishing cross-cultural and -religious debate.
In the following we will first have to compare the understanding of the three- folded soul in Aristoteles De Anima, it’s traveling into philosophies in Islam, Christianity, Judaism2, and early phenomenology – Martin Heidegger or Max Scheler will serve here as examples – before introducing possible alternatives, pointed out by the Philosophy of Life.
In one of his seminars of 1951 Heidegger, thereby closely following the Aristotelean concept of the soul, differentiated Human Beingness clearly from the plant and the animal which, as he claimed, do not have logos (λόγος).
188) With this in mind we will continue the dialogue of philosophies before and in Islam, in Christianity and beyond, with the Phenomenology of life, unifying Ibn Sīnā and Heidegger towards a New Enlightenment.