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Modern man is therefore a unity of empirical andtranscendental. This means that only in and through manthe knowledge of any empirical content, and yetonly in him is knowledge justified because it's naturalspace living body associated with historical time and culture. Another feature of man lies in the fact that he is neitheran inert object, a "thing among things", nor capable of infinitethe knowledge of the cogito. Thus, it is at the same time and placemisconceptions (from the point of view of classical rationalism, the very possibilitydelusion has always been an issue), and the source of the stresscall to cognition and consciousness, which alone makes manman. Now the problem becomes not the knowledge of nature, outdoorworld, but the knowledge of the man himself: his living body, everydaylabor and habitual language, which still was natural for him,while remaining incomprehensible. Man seeks, but can neverto fully understand the mechanisms of language, to recognize itself as a living organism,exercising their biological functions regardless of my consciousness andthe will to comprehend himself as a source of labour, which is both less than(because it embodies only a small part of its capabilities), and"more" human (as the effects of any practical actionin a world of infinite and cannot all be predicted in advance).
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