Further aphorisms and observations on perception and cognition in the spirit of Rudolf Steiner’s Philosophy of Freedom and other early epistemological works (2)

Originally recorded on 30.11.2016

A companion post is here.

T H E   anterior unity of the world strives for revelation in the soul of man, as the origin of the thinking that subsequently precipitates into determination as name and form (nāmarūpa).

The germ of the      L Ó G O S     is closer to the I than the I is to itself.

The manifold diversity of Nature issues forth and multiplies from this singularity according to the innate Lógoic propensity to self-differentiate. It is a kind of “superabundance” or “transcendent magnanimity.” To trace the thread of cognition—from multiplicity towards self-similarity and finally to singularity—is to travel against the current of ontological determination. Hence, the first is called “the order of knowing” or the ordo cogniscendi while the second is called “the order of being” or the ordo essendi. Ultimately, the order of knowing and the order of being are one order, since knowledge is integral to being and not something separate from it.

There is one single coherent and harmonious world-Lógos: in cognition the human being reëstablishes a ruptured unity by rejoining the concept with sensory stimuli, the former which perception through the senses initially effaced as a condition for that being to manifest to the senses. The provisional division of concept and percept allows the human being to reunite the two faces of the given entity through his own activity, by which virtue the essence becomes transparent to him, since he took part in its (re)creation.

In the provisional division of concept and percept, duality emerges. But this is an epistemological duality and not an ontological one. It is an artifact of the human being’s situation, metaphysically construed. As Rudolf Steiner says, “the human being places itself in the midst of existence.”

The I is the very pith and marrow of everything and hence it cannot get outside of itself to reflect on its own being. For this reason, the I tends to misidentify itself with things that it can reflect on but which precisely for this reason, can never be it.

Photo by Francesco Ungaro on Pexels.com

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s