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Book Four: The Logos of Scientific Interrogation. In Logos of Phenomenology and Phenomenology of the Logos. Ontopoiesis and Union in the Prayer of the Heart: Contributions to Psychotherapy and Learning. The Tarjumán al-ashwáq : A Collection of Mystical Odes. The Wisdome of the Prophets (Fuṣūṣ-al-Ḥikam). Philosophy as a Way of Life: Ancients and Moderns: Essays in Honor of Pierre Hadot. The Structure of Religious Knowing: Encountering the Sacred in Eliade and Lonergan. Oxford: Oxford University Press.ĭadosky, John Daniel. Keywordsīayne, Tim, and Michelle Montague. The Fourth Movement, Finale Glorioso, describes patterns of sentience in the soul’s final ascent, and honors the intuitional gifts that proceed from the passage of a great soul. Since the intuition of life is the self-revelation of sentience, intuition of life continues in dying and has no reason not to continue beyond. Sentience is claimed to be a cosmic property which is appropriated by the phenomenologically material subjectivity. The Third Movement, Minuet, shows the hylomorphic unity of sentience and patterns of complexity in the nonlinear dynamics of the brain, and discusses qualia of thought, and the informational patterns of consciousness. The Second Movement, Moderato, follows the thread of sentience in the labyrinth of life through the ontopoietic patterns of complexity and emergence in both animate and inanimate nature. The paper’s First Movement, Allegro, sets the stage by drawing distinctions between the concept of sentience in the Phenomenology of Life and that of the intentionality of consciousness as viewed in cognitive phenomenology with its strong Husserlian legacy. The symphonic form of this paper is inspired by Tymieniecka’s Metaphysical Rhapsodies of Faith. In this tribute to Anna-Teresa Tymieniecka, I examine whether phenomenology, as a cognitive enterprise of sentience, extends beyond the death of the physical body.