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27 Thus , V. Costa, La verità del mondo: giudizio e teoria del significato in Heidegger, Vita e Pensiero, Milan, 2003, p. 81. -T. Tymieniecka, Phenomenology of Life (Integral and “Scientific”) as the Starting Point of Philosophy, in: “Analecta Husserliana”, L (1997), pp. ix–x. 29 Cassirer, Leibniz’ System, op. , pp. 13, 11–12. : G. W. Leibniz, Considérations sur les Principes de la Vie et sur les Natures Plastiques, in: C. J. Gerhardt (ed. by), Die philosophische Schriften von G. W. Leibniz, Vol.

74. : I. Kant, The Critique of Pure Reason, tr. by J. M. D. Meiklejohn, eBooks Adelaide, 2009, Introduction, vi: “metaphysics must be considered as really existing, if not as a science, nevertheless as a natural disposition of the human mind (metaphysica naturalis). For human reason, without any instigations imputable to the mere vanity of great knowledge, unceasingly progresses, urged on by its own feeling of need, towards such questions as cannot be answered by any empirical application of reason, or principles derived therefrom; and so there has ever really existed in every man some system of metaphysics.

1 According to Jonas, this happened in connection with the XVII century rise of astronomical physics, the science “of inanimate masses and forces,” to the dominant and leading epistemological position, and because of the concomitant affirmation of a mentality that held that in order to guarantee the best and most correct scientific observation, it was necessary to bring the uncontrollable dynamism of the living being to the state of masterable immutability of the dead. -T. ), Analecta Husserliana CX, 23–37.

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