Beilage XLIII: Notes on Drive Toward Community, Love, And So On. (Schluchsee, September 1933)

Statement of contents: Communalization - inner unification of each kind of person, empathy, love (friendship), sexual love as drive toward community. Drive-life in general: from lower drive-life to willing life, to life in humanity.

Life - being-needy, "primordial gratification - primordial realizable value and nature. Value of the Other. Corresponding separation of acting life. Self-preservation and instinctual life.

Instinctive "hunger" (in the widest sense). Excessive hunger pangs as a way of threatening existence. Life in anxiety in general. Instinctive anxiety before alien kinds of animals and animals in general, also human beings. Reaction: flight. And different reaction: attack in the primordial givenness of the "enemy." Death (corruption). Herd instinct - sexual instinct, sexual approach and instinctive fulfillment. Thereby "corporeal unification."

The structural analysis of the original present (the standing living stream) leads us to the I-structure and to the functioning underlayer of the I-less stream, through a consequent questioning back to that which the sedimented activity also makes possible and presupposes, leads back to the radically pre-egoic.

The I in world-life - in actual empathy, in the generativity of sexual life. Alien interiority - alien original present with alien world-presentation, alien world-apperception, alien pre-egoic underground, alien I in empathizing presentification.

Parallel with recollection. The remembered becomes intuitive again. Is not the unattainable limit of memorial intuition a perception? Then however it was the present. The memorial past cannot be hallucinated. Just so, the empathetic givenness of the alien concrete present cannot have the full intuitiveness of the a self-perception. An alien I, an alien soul cannot be hallucinated. In the coincidence, one sublates the other, and indeed in its validity. The alien in its validity in striving after full intuition is constantly motivated from my primordiality, is founded in my apodictic self-validity. This is uncancelable, and indeed in its concretion as world experiencing and itself as human objectivated experience. Both in one? ... Empathy cannot become perception. Empathized hyletic elements cannot be perceptions for me.

Can the total hyletic element be empathized as completely the same in Others, the total which enters into the world apperception for each of us? And then further: can the other I, can the other concrete streaming present be completely the same as mine? But everyone must necessarily, as apperceiving the same world, have other (and only thus can be an Other) various aspects etc. Accordingly he cannot have the same sense-fields with the same sense-data etc.

The most intimate becoming unified with one another, living "merged" with the Other, "person with person," how is that to be described; and how is it with sexual unification which is also called living? Is that also a personal blending? Or is it that, in the empathic entrance into the Other in the designated way, one has fully received the other person unconditionally in his total living personality (as one's willing life finally ends volitionally in the other I), and fully received, for its part, this willing life in that of one's own [?]. In all, what the Other wants (in the direction to that which he ultimately wants), I want as organic; in my universal willing life, I have received the Other, in actual connection with him I understand not only the process of actualization of his personal and ultimately personal striving, thereby at the same time become familiar with this more closely, but I constantly assimilate it to me and am already directed to it in willing, where I have established friendship with him (where the primal establishment of love - in its various forms - has been put in place). Personality related to the totality of willing life - so to the totality of the I in its being. In loving onesidedly, or in the changing love of reciprocal "coincidence," merging of persons, each of whom has its place in life, its actual experiencing, thinking, acting life, its own act-acquisitions, its habitualities, its interests. But here the problem of the concrete enabling of personal loving unification as enduring, how it is constant in its meaning.

At first sexual love is something completely different, although it also concerns the total life of extended unification of man and woman in periodic satisfaction, periodically announcing itself again in the sexual drive. Instinctive drives, drives of the lower level (generally animal drives) - in the human personal sphere. The drive in direct effecting is no act, directedness in drives is no personal act, no act of will. It must naturally be shown how acts of will (acts in the pregnant sense) awaken as founded in drive-sensuousness.

From the Lowest Drive-Life to Willing Life and Finally to Life in "Humanity"

Further with regard to the periodicity of drive-life, it must be shown how a sensual drive awakens an open will-horizon with a periodicity of achievement as personal horizon, an openly endless personal life-future as the habitual unity of a will, that volitionally strives for its fulfillments, here its drive-fulfillments, through a chain of future volitions, starting with the present now. Foresight into the future, foresight for future "goods," useful for the fulfillment of future needs, not now themselves existing, but ready to become in the future. That presupposes the experience of unsatisfied persisting hunger, the experience of being famished, etc. The person is only a person as caring (as exercizing foresight). Interweaving of various horizons of caring [foresight].

Where does the glance back to the past life and the formation of needs and goods of higher order enter in, and these as related to the unity of humankind (in the stepwise constitution of the total unity under this title)? Formation of a higher human willing life, consciousness of a life task, a life of an absolute norm, in which open infinity lies with the relationship to the human community and whereby the "eternal values" awaken. The separation of lower goods, the consummation goods, from the higher truly objective goods, inclusion of the lower goods in the higher humankind as functioning preconditions for higher human existence, by which it gains a new sense-giving, a spiritualization, and only in this sense does it have its "eternal right" also in its transitoriness. Relativity in humanization of humans, relativity of humankind, in which he becomes an authentic human person, and the idea of truth and genuineness with relation to it, relativization also of egoism as the personal ground. The development of the Idea of national humanity, ultimately the absolute Idea, from which the relative Idea gains an absolute sense as founding transitional stages in the conviction of transition, religion, and science.

Life under the Idea of humankind, ultimately the absolute Idea of humanity, to which the future as the Idea of a genuine future in the constancy of human striving, but in correlation of the human future that strives through it or in it. Separation between factual future life and ideal, genuine. Human community-life is life on the basis of tradition, historical life. Necessity of retrospective view, critique of the past. Necessity of history and critique of history, the individual and national, human remorse - as genuine "ethical" remorse. Ultimate transition to universality and universal critique, world and humankind in infinite relativity; will to the absolute. Absolute historicity and teleology.

Humankind in finitude and fate, individual fate in individual horizon, folk-fate. Normal human existence in a world of valuing life, in a finite hopeful future. Finite religion, national gods. Collapse of national greatness, collapse of national religion. Always new forms of fate. Science as humankinds reflection. Autonomous humankind and rulership over the world and fate. Collapse of faith in science and deterioration of humankind in consequence of technicization, science in transition to scepticism.

The ultimate reflection in unbelief, in scepticism; autonomous reflection on possibilities of autonomy, of the possibility of a rational existence and the existence-form of absolute genuineness.

Primordially realized values, primordial satisfaction.

Living, being needy, having needs in natural and, in the future, rational periodicity; but also, at the present, special needs. Living for satisfaction as satisfaction of need.

Primordial satisfaction - terminating in primordial givenness of "good" things, and indeed in such a way that, with the primordial realization of these things, enjoyment is realized. Eating has an objective being-sense, but in the enjoyment of eating this is necessarily perceptually present for me, and indeed in the proximal modes of givenness of things, and chiefly in direct contact through the "taste" organ. A certain distinguished primordial mode of appearance realizes the eating-enjoyment, realizes the desiring intention, fulfills it. Likewise the "beauty" of a blossom.

As apperceived eating, eating has a value even if I am not going to do it, I know it according to its kind, perhaps [as concerning] a tart, a beautiful roast etc. In the apperception enters that (provided that I am hungry) which I would have brought closer in a certain taste-enjoyment - I and everyone the same as me, my normal surrounding world. For me and for everyone, such a (relative) value realizes itself in the primordial sphere of self-givenness.

Insofar as now something real, something existing spatio-temporally is only directly experienced, perceived, whenever a primordial core - its natural core - is perceived, and insofar as "perception" of a value, or rather an original having of the value itself in satisfaction occurs and is thus founded in a perceptual mode of givenness, primordiality in general plays an essential role in enjoyment. However, not all values can be actualized in primordiality alone, not all mundane objects are mere nature objects.

World-experience - world-having, world-treatment as purposive formation. Act-modification of perception in which the apperceptive system is changed; then it is changed for the Others. Self-preservation and unity of instinctive and purposive life.

Life in anxiety. Instinctive anxiety of unknown animals: "threatened existence." Reaction of flight, reaction of attacking, of struggle (attack against what "threatens existence;" inside the primordial givenness of the "enemy"). Attack against the foreign Leibkoerper, taking hold of, grasping, suspending its movements, the alien moving organs, the alien corporeal movements in general, insofar as it is moving closely, making possible, leaving behind only when the alien body distances itself "fleeing."

Death death of Others - the body discontinues to be a living body. The corruption of a living body makes it dead. The human and struggle, fear, anxiety before Others.

Sexual approach and instinctual fulfillment - the general corporeal unification in primordiality. Taking a body (koerper) in hand makes it a part of my living body. Sexual corporeal unification - two souls in one corporeality, in which the individual lovers are contained.

The herd-instinct, generativity. Love-instinct, love in the wider and narrower sense. The herd as unity in defense and attack, in anxiety, in passion. Humans seen by animals. The animal world understood by humans.

We awaken in the family and through it to popular community. We awaken into it, we awaken into the surrounding world step-wise, and thus into the animal-world. Our understanding expands, our world-experience, our world-apperception constructs itself. We become mature, so is the mature world itself only unitarily fixed in its general ontological structure and in a special traditional type. We can now take world-knowledge, history, natural history as themes. Human generative connection, our historical world. The animal world, the world of organisms, the unity of organic generation - human generation in it as a branch.