Martina Galvani

Edith Stein[aut]Stein, Edith was trained inExperiencelivedEdmund Husserl[aut]Husserl, Edmund’s school and adopted phenomenologyPhenomenology as a means to investigate the theme of anthropology and consequently the social ontologyOntologysocial. In factFact, she argued that the study of the origin and structure of communal aggregates is possible only by studying the human subject as a whole of bodyBody, the, psychePsyche and spirit [Geist], namely as a person. Stein[aut]Stein, Edith analyzed thisCommunitylived experience of tripartition using the phenomenological method, whose purpose is to grasp the essenceEssence of things themselves [Sache selbst].

The ethics perspective which I shall focus on in this chapter is necessarily founded on Stein’s investigations about the human spiritual dimension, in which her phenomenological and metaphysical-theological research are synthesized. Stein describes the human being as “essentially spiritual”, namely intellect and will. In fact, he can comprehend reality in its “meaning” and act freely in it. The ethical consequences of Stein’s anthropological reflections will be explained through what we shall call “moral interiority”. Following Augustine, Stein perceives the original consciousness of oneself as "an inner place, not a place", where to start explaining intellective knowledge, and most of all free acting and consequently ethics. Action is not just expressed outwards, and is first of all self-actuation – acting and being are mutually implied. The direction of moral actions is thus already present in the ‘essence’ of each individual and this essence, thanks to the creative ‘essentiality’, is ab eterno in the Logos. In view of this complex theological node, the purpose of this essay is to show how we can say, with Stein, that Christ incarnates the only possible ethics. Keywords: Edith Stein, phenomenological anthropology, essence, meaning, Logos, interiority, ethic.