Factical life

The interpretation we have been expounding, and presenting directly, has led us indirectly to the situation of the genuine primal decision. {The possibility having opened up, say no more!} That this is the situation is something each person has to understand for himself, and then he will be able to proceed to the immediately adjacent explication of the task of philosophy. It is only later, if some occasion requires, that one might turn to the objections and to the external modes of access; the objections have resolved themselves on their own, properly, through actualization. Even if the problem of the historiological still exists, we have now been given for the first lime the "intuition" of it, the necessary means, and the sense-moments of this objectivity and of its explication. (To question. cognize. interpret. etc.)

The following indications of the sense of the basic phenomenological categories and of their categorial nexus will only be as extensive as is necessary for the purposes of our forthcoming investigations. Their proper interpretation and original acquisition, at least as concerns the part (problem of actualization and of maturation- facticity) that is inseparably connected to the interpretation of the sense of the categorial, will demand of us an extensive interpretation of Aristotle.

Accordingly, what counts in full for these categories and for the relevant objective nexus is what we said in explicating the idea of a definition of principle (idea of philosophical definition). And it applies not in the sense of a mere accident, as if ultimately when we (?) had progressed far enough, we could understand the meaning on some other path. Quite to the contrary, these categories are as such already exceptionally and incomparably characterized through the proper way of access to them.

"Factical life": "life" expresses a basic phenomenological category; it signifies a basic phenomenon. If the term, "life", can be taken, with demonstrable justification, as the indication of a basic phenomenon, then what is given along with that is the possibility of delineating certain directions of sense, and this applies, in the case of a basic phenomenon in a preeminent way.

Certain moments of sense that will stand out in the following discussions came forth already in modem life-philosophy, which I understand to be no mere fashionable philosophy but, for its time, an actual attempt to come to philosophy rather than babble idly over academic frivolities; Dilthey, Bergson. This "coming forth" was in itself unclear, and that gave litterateurs, and those philosophers who would rather gush with enthusiasm than think, an opportunity to take the matter up effortlessly. Yet we should consider and criticize the problematic of