But it was still the most mysterious to me how she, coming from the school of Edmund Husserl, evolved into a domain of neo-scholastics...
To understand this, I started to read her "Finite and Eternal Being"...
See her own, deeply honest admission, made in the introduction to the book:
"This (...) seems especially appropriate in the case of the author of this book: Her philosophical home is the school of Edmund Husserl, and her philosophic mother tongue is the language of the phenomenological thinkers. She therefore uses phenomenology as a starting point to find her way into the majestic temple of scholastic thought."
I'm excited to discover how does she go along that path ...
First discovery is ... of the amazing clarity and objectivity Stein approaches philosophy with a deliberate distancing from faith and religion. The rigor she is applying to that distinction, comes, from St. Thomas Aquinas himself, and from many of thinkers of the "thomistic" tradition, like Jacques Maritain.
When writing about the goals and functions of philosophy she says:
"It is one of the function of philosophy to elucidate the fundamental principles of all the sciences"However, when she goes into the relation between philosophy and a religious doctrine, she remarks:
« Whatever derives from the synthesis of theological and philosophic truth bears the imprint of this dual source of knowledge, and faith, as we are told, is a "dark light". Faith helps us to understand something, but only in order to point to something that remains for us incomprehensible. Since the ultimate ground of all existence is unfathomable, everything which is seen in this ultimate perspective moves into that "dark light" of faith, and everything intelligible is placed in a setting with an incomprehensible background. That is what Erich Przywara means when he speaks of a reductio ad mysterium.»The intro, and its chapter "Is there a Christian Philosophy" is an amazing proof of the author intellectual honesty. Now, to the essence ...
In "Act and Potency as Modes of Being" Stein writes:
«My own being, as I know it and as I know myself in it, is null and void [nichtig]; I am not by myself (not a being a se and per se), and by myself I am nothing; at every moment I find myself face to face with nothingness, and from moment to moment I must be endowed and re-endowed with being. And yet this empty existence that I am is being, and at every moment I am in touch with the fullness of being. »and later adds:
«Existential anxiety accompanies the unredeemed human being throughout life and in many disguises -- as fear of this or that particular thing or being. In the last analysis, however, this anxiety or dread is the fear of being no more, and it is thus the experience of anxiety which "brings people face to face with nothingness." »
In "Individual and Universal Nature":
«As a matter of fact, that which is the ultimate ground of all intelligibility also makes possible all linguistic understanding and all linguistic communication. We therefore now conclude that all names are actually and ultimately expressions of essences.»
In §10, "Universals":
«The knowing mind is an individual actuality; the thing known, on the other hand, can as such by its being known never become such an individual actuality. It merely becomes something that is encompassed by the mind, something pertaining to the mind. The mind encompasses it and possesses it as transcendent. The thing known is not "mine" in the same sense as is the knowing. My knowledge is mine exclusively: It cannot simultaneously be the knowledge of another human being. But what I know—and this means not only the object of knowledge but also the known according to the manner in which it is known (e.g., in a specific conceptual formulation) can also be known by others. My knowing it does not withdraw it from any other person's knowledge.»
«Every human being possesses his or her own "conceptual world" which may coincide more or less not only with the real world but also with the world of ideal concepts and with the conceptual worlds of other human beings.
Because the known nature quid is the identical element that we find in a multiplicity of individuations, we are able to attribute to it the meaning of universality. For the same reason it is possible to pay no heed to the conditions of its individuation; this paying no heed is implicit in the meaning of universality and is called abstraction.
The known nature quid is as such neither universal nor individual. It cannot be duplicated in the realm of essential being - and this it has in common with the individual. But it is communicable and admits of individualizations and this distinguishes it from the individual. It cannot be duplicated in the realm of essential being — and this it has in common with the individual. But it is communicable and admits of individualizations — and this distinguishes it from the individual in the full sense of the term and makes it possible to ascribe universality to it.
These last observations show clearly that our own answer to the problem of universals goes somewhat beyond the position of moderate realism without, however, going as far as Platonic realism (in the traditional interpretation). We do not ascribe to the essential quid any being in the manner of real things. It would seem that our own point of view is closest to that of Duns Scotus.»
In part IV. Essentia-Substance-Form and Matter
« This form-matter relationship, as described by Aristotle, became decisive for the understanding of the created universe and determined the entire thinking of the Middle Ages.»
« Thus for artists there exist archetypal forms or images (Urbilder] which they must seize and the being of which is independent and a precondition of their workmanship. Here we are dealing with pure forms, and they may make it possible for us to grasp the meaning of a form that is unrelated to a particular matter.»
«Being active or being operative is that highest degree of the being of that which is, to which the faculties or capabilities of existents are ordained.»
« In the mind of the artist the idea flashes, attracts the artist, leaves the artist no rest, urges the artist on to create. And in a similar manner an "attraction" seems to issue from that which stands above the living being as its end and perfection, an attraction which directs and guides the development of the living being. This attractive force may be felt not only in the mature human being, but from the time of the first awakening of reason. And the image of what the individual is to become may be grasped more or less distinctly and the individual's free acts may-in the striving for perfection and self-education-be informed accordingly. »
«However, that which is before and after is grounded in something deeper which determines the entire process of evolution and leads it toward the end. And this something we have called the essential form (Wesensform). In the essential form is alive that purposively directed power to which the actualized essence owes its existence if and whenever it corresponds to the end.»
« Both worlds (pure and essential forms), rather, in accordance with their origin, point to that same primordial reality that also accounts for and makes intelligible their interrelation. Comprised and incorporated in the unity of the divine logos, the pure forms are primordial prototypes of all things in the divine mind, which places them into existence and which has inscribed in them their end-structure [Zielgestalt].
In this sense we may then speak of the being of things in God, and St. Thomas calls this being in God a truer being than the one which things have in themselves. The causality of the eternal primordial archetypes is simply the creative, sustaining, and ordering efficacious action [Wirksamkeit] of God, and the actuality of these archetypes is the divine actuality or rather super-actuality.»
«...we should then have to regard the divine essence not merely as the mover of the universe as a whole, but as linked in a specific manner with every created thing and being. This point of view makes it necessary that there be a peculiarly strong and close interrelation between the archetypal and essential forms. Plato's and Aristotle's doctrines of form suffer, it seems to me, from the defect of Plato's laying undue stress on the archetypal form and of Aristotle's placing too much emphasis on the essential form.
And the reason for this deficiency in both instances I see in the fact that to both philosophers the idea of creation and its sequel, the divine sustenance and directive governance of the created universe, remained unknown.»
« Paradoxically enough, the determinateness of matter lies in its determinability.»
« And where we said before that the particularity of matter was basic [grundlegend] in the structure of the whole with respect to everything in which this particularity manifests and actively asserts itself, we must now say that what is ultimately basic is the form which forms matter »
« And finite existents lag behind the highest degree of being which they could potentially attain in still another respect. This second lagging behind is due to the status naturae lapsae (the state of fallen nature), i.e., the general corruption of all things in the fallen state. Thus, even the splendor of “gold has been dimmed." (Lamentations 4:1) There is henceforth a split or crack (Bruch] even in the determinateness of the essences of things. They are still a mirror of divine perfection, but the mirror is broken. There is a discrepancy between what things essentially ought to be and what they actually are. And there is, moreover, a disproportion between what things could essentially come to be and the state to which they can actually attain. »
« Every human work was meant to be not only useful (i.e., to serve human ends) but also beautiful (i.e., to be a mirror of the eternal). »
« Linguistic metaphors often express an inner relationship that exists between different genera of existents as well as a relationship between finite existents and the divine archetypal reality. »
Mirek @Słupsk & @Lodz (last update on Feb, 21st, 2021)