本文選題：生活世界　切入點(diǎn)：主觀事實(shí)　出處：《浙江大學(xué)》2012年博士論文

【摘要】：本論文是國(guó)內(nèi)新現(xiàn)象學(xué)研究方面的開拓性作品。作者在通貫地考察新現(xiàn)象學(xué)的身體、情感(氛圍)、主體性等理論要點(diǎn)的基礎(chǔ)上,突出新現(xiàn)象學(xué)回歸生活世界的總的取向。哲學(xué)源于人對(duì)切身處境的困惑,尤其在這個(gè)技術(shù)和商品化思維繁盛、與人自然而然的生活經(jīng)驗(yàn)日益脫節(jié)的時(shí)代�；鈧�(gè)體生命的無明這種現(xiàn)實(shí)關(guān)切觸動(dòng)新現(xiàn)象學(xué)家施密茨提出主觀事實(shí),在追求客觀、對(duì)象化思維宰制兩千多年的西方文化內(nèi)部翻轉(zhuǎn)出一種“百姓日用而不知”的混沌原發(fā)的生活常軌思想,種感性與理性、情理兩分之前的生活經(jīng)驗(yàn)之道。此即自然而然與情感氛圍和情景交相互動(dòng)的當(dāng)下身體智慧、具體主體的存心自由、化育型情景和原本的同心、要求人們更英勇的虔誠(chéng)的神性。對(duì)西方哲學(xué)而言,這是一個(gè)“特殊的哲學(xué)對(duì)象領(lǐng)域”,而它與東方“生命的學(xué)問”的和鳴也許預(yù)示著連接?xùn)|西方思想一種嶄新的可能。 新現(xiàn)象學(xué)是一種生活經(jīng)驗(yàn)的現(xiàn)象學(xué)、生活世界中的描述現(xiàn)象學(xué)。它致力于將現(xiàn)象學(xué)落實(shí)于我們普通人的生活中,在不“超離”當(dāng)下生活世界的前提下反思自身和周遭環(huán)境。抱著就近取譬的態(tài)度,新現(xiàn)象學(xué)滿足于“當(dāng)下的自明性”,要求每個(gè)人深入體察自己在各種時(shí)候無法真正拒絕認(rèn)同其為事實(shí)的事態(tài),或者說時(shí)時(shí)考驗(yàn)種種生活經(jīng)驗(yàn)之為對(duì)本人有效的現(xiàn)象的資格(“現(xiàn)象學(xué)的回顧”)。這是在“親熟”日常生活世界、“打成一片”的基礎(chǔ)上試圖用與生活更貼切、更能安頓生活以及生活中的我們的生命的日用的語言發(fā)展出一種源于生活、依止生活的思想形態(tài),不同于胡塞爾仍然在感性知性對(duì)立基礎(chǔ)上“自上而下”的綜合(超驗(yàn)的范疇直觀對(duì)感性材料進(jìn)行綜合)思維,比海德格爾憑空運(yùn)化的解釋學(xué)情境更多具體平實(shí)的生活氣息。 論文試圖向讀者闡明的,正是這樣一種思想形態(tài)的探索和展開。新現(xiàn)象學(xué)的生命追問起步于現(xiàn)實(shí)的嚴(yán)肅性。這個(gè)起點(diǎn)也決定了施密茨的道路區(qū)別于早期同樣關(guān)注實(shí)際生活經(jīng)驗(yàn)、“以其‘在世存在’模式預(yù)告了情景存在論之萌芽”的海德格爾的思想。不計(jì)較的、自足的實(shí)際生活經(jīng)驗(yàn)原沒有“向著世界的沉淪和瓦解’“向死而生”乃至“返歸本真”。施密茨即以命運(yùn)般地決定我們的主觀事實(shí)的現(xiàn)實(shí)嚴(yán)肅性為人對(duì)存在的源理解,扎根在日常生活經(jīng)驗(yàn)中鋪展他對(duì)原本一貫的世界性(身體的“在世存在”)、人性(存心自由的具體主體)、情理與“天人”合一的理解。
[Abstract]:This thesis is a pioneering work of new phenomenological research in China.On the basis of a thorough study of the body, emotion (atmosphere, subjectivity) of neo-phenomenology, the author highlights the general orientation of neo-phenomenology returning to the world of life.Philosophy originates from the puzzlement of human being's immediate situation, especially in this age when technology and commercialized thinking are flourishing and increasingly disconnected from people's natural life experience.The realistic concern of defusing the ignorance of individual life triggered the new phenomenologist Schmitz to put forward subjective facts and pursue objectivity.More than two thousand years of objectified thinking, the western culture has turned over a kind of "people's daily use but do not know" the chaos original life routine thought, kind of perceptual and rational, the way of life experience before two parts of reason.This is the natural interaction with the emotional atmosphere and the scene of the immediate body wisdom, the specific body of the intention of freedom, the educational situation and the original unity, requiring people to be more heroic and devout divinity.To western philosophy, this is a "special field of philosophical object", and the harmony between it and the oriental "learning of life" may indicate a new possibility to connect the eastern and western thoughts.New phenomenology is a kind of phenomenology of life experience, describing phenomenology in life world.It is committed to the implementation of phenomenology in the lives of ordinary people, and to reflect on their own and their surroundings under the premise of not "exceeding" the present life world.With the attitude of using the nearest analogy, the new phenomenology is satisfied with the "self-evident nature of the present." it requires everyone to have a thorough understanding of the state of affairs in which they are unable to truly refuse to accept it as a fact at various times.In other words, one of the life experiences is always tested as a valid phenomenon for oneself (Review of Phenomenology).This is an attempt to develop, on the basis of "familiarity" in the world of daily life, "one piece," a thought-form derived from life, based on a language that is more relevant to life, more able to settle in life and the daily use of our lives.Different from Husserl's "top-down" synthesis (transcendental category intuitionistic synthesis of perceptual materials) on the basis of perceptual intellectual opposition, it has more concrete and plain life atmosphere than Heidegger's hermeneutics situation.What the paper attempts to explain to the reader is the exploration and development of such a thought-form.The life inquiry of new phenomenology starts from the seriousness of reality.This starting point also determines the difference between Schmitz's path and that of Heidegger, who also paid attention to the experience of real life in the early years, and "foreshadowed the germination of situational existentialism in his' living being 'model."No matter, self-sufficient practical life experience is not "to the collapse and disintegration of the world", "to die and live" or "to return to the truth."Schmitz's understanding of the source of existence is based on the seriousness of the reality that destiny determines our subjective facts.Rooted in the experience of daily life, he spread his understanding of the world (the "living existence" of the body, the concrete subject of human nature, the unity of reason and "heaven and man").
【學(xué)位授予單位】：浙江大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2012
【分類號(hào)】：C913

【參考文獻(xiàn)】

相關(guān)期刊論文 前1條

1 龐學(xué)銓;身體性理論:新現(xiàn)象學(xué)解決心身關(guān)系的新嘗試[J];浙江大學(xué)學(xué)報(bào)(人文社會(huì)科學(xué)版);2001年06期

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本文編號(hào)：1703963