"life World" Complexity Of The Dynamic Model

" World of life" is a phenomenal world born of the intertwinement of both natural activities and human activities in the nature. We view the aspect that the world of life is always beyond the complete grasp of thought (cognition and theory) as the essence of intuitionistic complexity the of world of life. This thesis tries hard to put forward a general structure to explain on the whole why the world of life, especially the social scenes formed by conscious human beings, is complicated.There is a traditional ideal of world arising from epistemological attitude, which is opposed to the complexity of the world of life. We boil the ideal down to a group of believes in determinacy, consistency and completeness (perfectness). These believes think that the world can be by rationalized some theories. However, we think that the theories about existence of things can not replace the existence of things themselves, which have their existent independences. So academic activities are just a link, and as far as genesis concerned, thinking academic activities are based on general existent activities, in other words, the world of life is the foundation of the world that is described by sciences and rationalized by the enlightening reason.In the first part of the thesis, our argumentations indicate that it is impossible in reflexive consciousness to completely reduce the world of life in the direction of either subjectivity or objectivity. The reason of impossibility of Husserl's transcendental reduction is that the reflection always bases on a non-reflection, and the world of life is with a certainty of pre-reflection. The reason of impossibility of the complete reduction of objectivity is that the world of sciences is a world correlative to human activities, a world coming into human practice. The world is not just a world in itself, but a phenomenal world with an intentional horizon. So it is in the phenomenal world of life that we should return to the complexity of the world of life from the simplicity of epistemological reason, and to the person of embodied mind and embodied experience from the person of body-mind dualism, and to existent attitude from academic attitude. It is in the existent attitude that human experiences are of historicity. With the naturalizing investigation of subjectivity of conscious experience, we think that the nature, which is pregnant of conscious activities, forms a knot-typed topological structure, namely Mobius strip or Klein bottle. This structure is called reversibility in Merleau-Ponty's thought. We think it is an impossibletopological type of dynamic mode of the world of life. In terms of the structure, we put forward a phenomenalism of conscious emergence.In the second part of the thesis, we analysis several dynamic modes of complexity: (1) assimilation-accommodation mode of cognitive development in Piaget's Genetic epistemology; (2)the circle of hermeneutics in the Phenomenology and Philosophical hermeneutics; (3)the reflexivity of market described by George Soros. We find that all these modes accord with regressive of inter-returning organizing principle of complexity, its simple content is that the outcomes and products of a regressive organization also become reasons to form itself and prerequisites produced itself, which is a direction of reflexivity. For example, a society is born of interactions among individuals, these interactions shape a whole with organization which in turn feed back on these individuals, so as to co-produce them as human individuals. The regression or inter-return causes the historic continuity.In the epilogue, we give out the basic viewpoint supported by our discussions that interactional things form a horizon, meanwhile from which these things appear and get their orientations. So the horizon and these things put up a basic inter-returning relation. The inter-returning actions between the horizon (whole) and these things (parts) is a basic dynamic mode to impulse the evolution of system (world).