Beilage XXIII: Teleology
(perhaps
As we
construct in a systematic process the transcendental constitution of the pregiven world from below, the following is to be observed:
naturally with respect to the essence-form the factum
of the actual content in its streaming existence in which
"enlightenment" must always be achieved is presupposed. That pertains just as self-understandably to
the "absolute," the transcendental intersubjectivity
in general. The absolute which we unveil
is absolute "matter of fact."
Here the
following consideration intrudes: through phenomenological reduction I unveil
my transcendental ego as the I of the universal
"phenomenon" world. In the
systematic unveiling of my transcendental being and of the transcendental
implications that proceed therein, in the continual questioning back of
constitution, I come (through the stages of primordial self-constitution and
the <stages> of the therein intentionally implicated constitution of
Others and self-constitution of Others for themselves and of mine for them) to
knowledge of the "world-phenomenon" as transcendental achievement of
the mundanization of transcendental intersubjectivity (in the form of a spatio-temporal
nature, in which psychic subjects are livingly embodied [verleiblicht]
(objectively embodied [verkoerpert]), thus concrete
as psycho-physical human beings, existing objectively in the naturalized world
and at the same time existing in it as experiencing it, knowing it, as coming
upon values in their value and disvalue through feeling, as directed to
value-objects in their acting,, creating from them new value-objects as satisfying
human desires).
Advancing
further, I understand that through every transcendental existence, not only
singly but in intersubjective communalization and as intersubjective totality, penetrates
a unitary striving of "perfection" ["V e r v o l l k o m m n u n g"]. It is no accident that the human being,
continually with singularities of experience, of valuation, creating aims
(purposes) of desiring and acting , at no time comes
to a contentment, or rather that no particular satisfaction and none in finitude
is actually and fully satisfaction, and that satisfaction refers to a totality
of life and personal totality of being, to a unity in the totality of habitual
validities, which surpasses all finitude.
Unity of concrete personality is not an arbitrary unity of a living
along, sometimes this sometimes that validity accomplishing I, and the same
holds for the unity of the concrete community of persons in the open
historicity of the streaming time and world.
The personality, the active I, is practical in all its actions, all objectivation is practical accomplishment, and ultimate
stage of praxis in the order of objectivation, of
constitution, is worldly praxis: it includes from the beginning, and
essentially, as non-independent stages, experiencing, valuing, striving toward
actualization (realization) [of] directed being, and that is toward bringing to
validity and then habitually having in validity. But the person is not multivarious,
not an empty I in a variety of position-takings and position-havings [Stellungnahmen und Stellunghaben], of beliefs and propositions, habitually
having authentic propositions as acquisition.
The human person has its personal unity in the unity of a manifold
striving. In all its singular feeling,
it is unitary as feeling I; from the beginning, in all its experiences it has
constituted a unity of the world of experience beforehand, at least as nature
and as world which is grounded in nature as sheer matter of fact (a world which
only exists as a matter of fact, but not as long as it "shall be"),
and consequently it brings in itself all certainties of experience with all
content of experience to harmonious universal certainty, although under
correction: thus it has as person a universal unity of life in itself, of
actual and possible [life], which in view of the validities of experience, of
the experiencing habituality, is [a] unity universal
and in advance, of the moving style of one I constantly maintaining itself in
streaming life in its experiencing position-taking through
self-correction. That is unity of the
person as person, which always has the world: the one single world as matter of
fact.1 //1. All objectifying constitution creates tradition - tradition is
natural tradition; through humanization of nature and socialization the world
awakens as tradition in its unending motion.//
Everything
that already exists touches the feelings; all entities are apperceived in
value-apperception and thereby awaken desiring position-takings, unfulfilled or
fulfilled; in unison thereby actions are awakened and directed to maintaining
values, to furnishing [them], to forming higher values out of lower values
etc.1 //1. Values - not perhaps as though all values were values of pleasure,
values of feeling and practical hedonic values.// However nothing remains isolated there, that
I "will" also as valuingly creating values
and having values, thus habitually in them valuing position-takings are
maintained and come as valuing to a universal unity, i.e., here is a necessary
tendency. Values have their special kind
of devaluation, not merely pertaining to the being of value objects, and of the
anticipated value properties, but also to the modes of devaluation, be it
through lower values in comparison with higher values, be it through the personal
absolute claim of preference under sacrifice (inauthentic lower valuableness).
Further objective values are indeed values for everyone, but as to be
enjoyed not each to his own. In relation
to the fact that all values - objective values - through possible renunciation
of the relevant desires, are realizable desires for everyone and their
objectivity is also specifically grounded thereby, all objective values obtain
relation to absolute claims (love of one's neighbor [Naechstenliebe]).2
//2. Here conflicts, contradictions, harmony extending through contradictions,
"superseding" ["aufhebend"]
them.// Intensification occurs which all
values of satisfaction (in their relation to future possible satisfaction)
thereby necessarily experience, the fact that they can intensify themselves in
a present and from present to present bring about an impetus to practical
existence, that devaluation of values are forced through newly acquired higher
values, and the intensification of values of one present are surmounted by that
of a new one. The animal in the
situation of regular satisfaction of its instincts and the values designated
thereby lives in a finite surrounding world in a restricted temporality
(limited by the narrowness of recollection and anticipation), in the
periodicity of hunger (in the widest sense), increasing as hunger in the empty
form and then fulfilling itself, in the fulfillment itself increasing again and
then first decreasing, is "happy."
More precisely, it is hungrily unsatisfied and satisfied to the point of
satiation, satiating itself, thus completely satisfying itself; if it could
survey its life that passes in such a fashion, then it could want nothing
better.
The human
being lives in "infinity," which is his constant horizon; he surpasses
instinct, he creates values of higher stages and surpasses these values. Each human being finds himself in an
endlessly open value-world, and indeed world of practical values which are to
be surpassed "in infinitum," which are humanly awakened in enhancements/intensifications
[Steigerungen].
Everything that one creates refers to something better3 //3. But that is dangerous,
"something better" - that sounds hedonic.// and has in general something better,
which Others have already acquired, but which one cannot enjoy oneself, next to
itself.
The human
being and then humankind exists in constant movement - in striving toward a
value-world for him, a value-world for all, which can give to all equal
possibilities for happiness, for everyone the sight of a value-world which is
for him enjoyable.
Hedonic, "Sensuous" Values and the
"Spiritual Values,"
Values of Love.
But that all indicates only the lowest stage of happiness. Infinity as horizon of life of every human
being insofar as its life horizon encompasses the infinity of generative
humanity, and for it as discloser, brings death and faith into the horizon and
the possibility of suicide, also the possibility of an intersubjective
"suicide." In the disclosed
infinity, [sensuous] bliss is a contradiction.
Therefore: from the beginning, hedonic values are not present; hedonic
values have their origin in enjoyment, ultimately in sensuous feeling, and they
actualize themselves always in enjoyment.
All striving, if it is productive, is striving, which prepares
practically a kind of enjoyment if the case arises, makes it possible.
The value of
the person, <not> in the sense that it has a mere readiness for
satisfaction, but on the contrary in the sense that constitutes its "true
value," that because of its willing it is loved, just as all specifically
"spiritual" values originate from entirely different sources, from
sources of love in the pregnant meaning of the word. in this regard
love-satisfaction is a contradiction (therefore Brentano's "phenomenon of
love" already in its title announces a great error). Love - lovingly losing oneself in Others,
living in Others, uniting oneself with Others,1 //1. But not as in the relationship between
lord and servant or slave.// is wholly and entirely not hedonistic,
although its joy "grounds" higher joy. Here also the kind of "value" and
value-comparison between personal and hedonic values must be established. All values originating from personal love,
not only those which give the person himself value, have the property that they
themselves in "satisfaction," i.e. in the experience of them as
value, in valuing joy (negatively discord), require living abandonment; a
living abandonment, which is turned back on every person who exercises it, e.g.
abandonment in the work of high art, a growth of personal values reflectively
imparted.
In all love
lies veneration, in all veneration bliss as essential gift. One can probably experience this gift
thankfully, and yet a dangerous perversion lies near here, that one treats the
living abandonment as mere means for satisfaction and substitutes for it the
gift of pleasure. Loving striving does
not fulfill itself in pleasure; on the contrary this is only a by-product of
fulfillment.
That leads
also to the problem of the "beauty" of nature. Is that a mere sensuous beauty (satisfaction
in nature), or does there not lie therein an instinctive love and for the
developing human being a love fed with hidden spiritual content?
Love in
various forms and stages. Correlate:
veneration, submission, bliss, blissful beauty.
Sensuous feeling as admixture in all bliss. In the gift of the feeling of love, the
sensuous components probably also come to overemphasis. However all that must be thought out
anew. Compare the old manuscripts?