By Ted Chu
For millennia, nice thinkers have meditated the that means and function of human lifestyles; yet whereas such a lot assumed that humanity was once the top element of production or the top of evolution, Ted Chu makes the provocative declare that the human race may possibly in truth be a way instead of an end—that humankind will supply upward thrust to evolutionary successors. during this wide-ranging and authoritative paintings, Chu reexamines the query of human objective in mild of the intense advancements of technological know-how and know-how. Arguing deep knowing of our position within the universe is needed to navigate the importance of the alternatives that lie forward, he surveys human knowledge from either East and West, strains the evolutionary trajectory that has ended in this element, and explores the potentials rising at the clinical frontier. The booklet addresses the valid fears and issues of “playing God” yet embraces the potential of transcending organic varieties and changing into or developing completely new life-forms
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Additional info for Human Purpose and Transhuman Potential: A Cosmic Vision of Our Future Evolution
For the circle of the speculative sciences to be complete, it must encompass the whole system of science, to which the Phenomenology is but the introduction. But what about the introduction itself? " 36 But the task must even yet await completion until the philosopher's role in presenting the Gestalten of consciousness is justified within the accomplished system. Here we find that the science of Phenomenology takes its place in the sequence of the philosophic sciences of nature and Spirit. Now the problem is no longer one of access to the kingly realm, for the thinker is in the kingly realm.
By deriving the categories in terms of the moments of thesis, antithesis, and synthesis, Fichte took the first great step in transforming the Kantian "triplicity" of the categories into the universal form of the Notion. " 88 Fichte begins with the ego's certainty "that in all being there is this bare consciousness of a 'mine'''. But for all further distinction and development of this abstract "mine," Fichte needed the "impact (Anstoss) from without," and this is supplied by the philosopher's introduction of the non-ego.
Now the problem is no longer one of access to the kingly realm, for the thinker is in the kingly realm. In the system proper the science of Phenomenology plays its assigned role as one of the sciences of Subjective Spirit: the science of consciousness. slI .. L 58 . Phen. 81; L 28; SL 842 . SL 842. 3'1 We may note here that within Subjective Spirit, Phenomenology is not said to be a science of experience like the 1807 work. The term "experience" occurs in the Phenomenology of the Enzyklopiidie only in a polemical context (see PhM 161-162).