Intentionality of Time and Quantum – Phenomenological Sense of Space

Abstract

Intentionality of time seems to play a role of vitally important phenomenon in comprehensible sphere of cosmos. The work presented here is just devoted to the problem of timing the space throughout the genesis and development of the universe. This philosophical inquiry goes beyond physical cosmology and refers to phenomenology of life in the light of biblical-theological experience of mankind concerning the supernatural celestial events.

To explain the correlation between the intelligible order of outer space and the logical structure of consciousness, it is suggested (based on the phenomenology of Hegel and in the spirit of the ontology of Heidegger) that being has an inborn intentionality of self-reflection. Therefore, incipient state of being – primeval chaos, which gives birth to the cosmos presents the self-reflective and hence the self-ordering system. Emergence of life and development of human consciousness both are essential points in unfolding this system, since Logos of life appears to have realized this inborn intentionality of being.

This position makes some critical remarks to the cosmological theory of “Big Bang”. Phenomenological interpretation of wave-particle duality explains the expansion of the galaxies without referring to the starting explosion.

It is suggested that the cosmos is not exhausted by the objective reality of mega-physical events and shares with subjective forces of life which make the sense of time penetrating all the cosmic river of stars. Although, time is relative (it depends on the reference system), the intentionality of real time (from the past toward the future) keeps its absolute meaning for all the diversity of beings. On the other hand, subjective origin of arrow of time ruins objective perspective of spreading the classical causality throughout space, since the cosmos has had not the mono-logical, continual structure.

Discontinuity of the upper-land means the coexistence of galactic physical reality with transcendental sphere of ideas and sense-forming acts. This subjective process of becoming the sense saturates the world and inserts some freedom and uncertainty within the starry order. Therefore, the cosmos is not absolutely intelligible and cognoscible. Neither the lack of cosmic information nor the failure of cosmological theory is responsible for cosmic uncertainty. The latter has a positive value, since it has manifested the phenomenological openness of cosmos toward primordial chaos. It makes an opportunity of creative development of human consciousness in the everlasting life of the universe.