Self-individualization has been interpreted as the process in which the all-embracing Self unfolds into an infinite variety of different individ uals, plants, animals and men. A comparison of the different ways in which the Self manifests itself in the biological and psychological devel opmental processes, or in a visionary image of the undivided Self, reveals the same basic structure of expression. The Self, the one, is represented by a circular domain, and comprises a basic inner duality, the two, creating a paradox of conflicting opposites. In the undivided Self the two give rise to a trinity in which, however, a quatemity is hidden. The latter expresses itself in this world as the four basic forces, the four Elements or the four main archetypes, specifying the possibilities or development in space and time. Self-individualization starts with the first appearance of a primary structure of an individual sub-Self. This is the fifth basic force, the fifth Element. Further development is character ized by four generative principles: 1st, the principle of wholeness: connection and integration (being oriented to remaining whole or restoring wholeness); 2nd, the principle of complementarity and com pensation (a periodic shift between opposing influences); 3rd, the enstructuring principle (causing the relative stability of the spatial appear ance of the manifest structure), and 4th, the principle of gesture (resulting in a gradual stepwise development of that structure into a full-grown individual).

The challenge presented by the recent tendencies to "naturalize" phenomenology, on the basis of the progress in biological and neurological sciences, calls for an investigation of the traditional mind-body problem. The progress in phenomenological investigation is up to answering that challenge by placing the issues at stake upon a novel platform, that is the ontopoiesis of life.

Education is the transmission of knowledge and skill from one generation to another, and is vitally significant for the growth and unfolding of the living individual. It manifests the quintessential ability of the logos to differentiate life in self-individualization from within, and in its spread through inter-generative networks. The present collection of papers focuses on the underpinnings of the creative workings of the human strategies of reason.

During its century-long unfolding, spreading in numerous directions, Husserlian phenomenology while loosening inner articulations, has nevertheless maintained a somewhat consistent profile. As we see in this collection, the numerous conceptions and theories advanced in the various phases of reinterpretations have remained identifiable with phenomenology. What conveys this consistency in virtue of which innumerable types of inquiry-scientific, social, artistic, literary – may consider themselves phenomenological? Is it not the quintessence of the phenomenological quest, namely our seeking to reach the very foundations of reality at all its constitutive levels by pursuing its logos? Inquiring into the logos of the phenomenological quest we discover, indeed, all the main constitutive spheres of reality and of the human subject involved in it, and concurrently, the logos itself comes to light in the radiation of its force (Tymieniecka). Papers by: Kristana Arp, Gary Backhaus, Mafalda Blanc, Piotr Blaszczyk, Manuel Bremer, Jonathan Lahey Dronsfield, Peter Abumhenre Egbe, Jesus Adrian Escudero, Wayne Froman, Jorge Garcia-Gomez, David Grunberg, Dasuke Kamei, Arion Kelkel, Filip Kolen, Tze-wan Kwan, Leonard Lawlor, Grahame Lock, Nancy Mardas, Nikolay Milkov, Cezary J. Olbromski, Helena De Preester, Anna-Teresa Tymieniecka, Gertrudis Van de Vijver, Luca Vanzago, Anatoly Zotov.

In medicine the understanding and interpretation of the complex reality of illness currently refers either to an organismic approach that focuses on the physical or to a 'holistic' approach that takes into account the patient's human sociocultural involvement. Yet as the papers of this collection show, the suffering human person refers ultimately to his/her existential sphere. Hence, praxis is supplemented by still other perspectives for valuation and interpretation: ethical, spiritual, and religious. Can medicine ignore these considerations or push them to the side as being subjective and arbitrary? Phenomenology/philosophy-of-life recognizes all of the above approaches to be essential facets of the Human Condition (Tymieniecka). This approach holds that all the facets of the Human Condition have equal objectivity and legitimacy. It completes the accepted medical outlook and points the way toward a new `medical humanism'.

Having established in the ontopoiesis/phenomenology of life the creative function of the human being as the fulcrum of our beingness-in-becoming, let us now turn to investigate the creative logos. In this collection, the momentum of a gathering "creative brainstorm" leads to the vertiginous imaginative transformability of the creative logos as it ciphers through the aesthetic sense, the elements of experience – sensing, feeling, emotions, forming – in works of art, thus lifting human experience into spirit and culture.

It would seem that modern humanity has unthroned the human spirit, undercutting the very foundation of the validity of truth, moral values and principles. There appears to be no attempt to discern what is beautiful and true: it is functional and pragmatic usefulness that seem to dominate human evaluations and transactions with other humans and, indeed, animals. Humanity is becoming detached from the `higher' aesthetic, moral and intellectual works of the human spirit and thus the life of the spirit is often situated on the other side of a gulf, opposed to science with its rationality. Culture is in danger of becoming reduced to science. In other words, the great metaphysical questions - those of telos, of sense - often are answered in terms of scientific conceptions. But these are at least incomplete, if not fragmentary, and in principle hypothetical, which still leaves the questions unanswered. But it is culture that is the manifestation of the human spirit, being the historical process of human self-interpretation-in-existence. All manifestations of the creative forge of the human being find a role in the fabric of culture, which involves progressively widening circles of the human community, demanding an integration and attunement with others in their changing conditions of life. This consideration of culture involves all areas of philosophical reflection: moral, aesthetic, metaphysical, epistemological, semiological, cognitive, and more.