The phenomenology of lifeworld and ancient Greeks

The object of investigation is a description of the phenomenological sense of the lifeworld. The problem is in the formulating of an adequate phenomenological method for disclosing the initial principle of integrity of man in the lifeworld. Research materials are the latest works by Edmund Husserl and by the modern phenomenologist Klaus Held. The research procedure is built as follows. Prelimanarily, I formulate the main problematic thesis by Husserl: a modern person has lost an initial connection to the lifeworld, which is the ground of their human life. Then other main theses by Husserl are formulated: ancient Greeks established a lucky harmony between theoretical philosophy and practical life; during early modern times a clear demarcation is made between the lifeworld and theoretical thinking; Galileo mathema-tized all knowledge; theoretical geodesy appears, leads to the emergence of symbolic forms as ideal entities, and claims for measurement accuracy. I conclude that in a new world picture we deal with a neoplatonic conception that represents objects as mathematized ideal forms measured with a high accuracy and we get a possibility of facts' scientific forecast. At the same time, I show some problems in Husserl's method: firstly, the notion of lifeworld is hard to distinguish from other similar notions such as Umwelt, Lebensumwelt; secondly, the phenomenological reduction method is too universal and formal and cannot discover a specific of the lifeworld in full. Therefore, I undertake an analysis of another phenomenological approach for solving the problem. The main principles of Klaus Held are: firstly, phenomenology is described as a science about appearance in its appearanceness; secondly, his method is genealogical because Held undertakes a phenomenological deconstruction of thinking principles of ancient Greeks through the key figures - Kant and Aristotle -in history of philosophy. I conclude that the principle of ancient Greek's lifeworld is based on pre-Aristotelian understanding of the world as formation, as conversion of elements into each other. A world where we are at home is the world of appearing things, growing by itself, and it can be expressed with a non-predicative language structure. Therefore, one can broadrn the Husserlian understanding of the lifeworld: the lifeworld is a habitual sensual perception of the things in their own appearance.

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