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哲学是关乎生命的学问。肇自胡塞尔的现代现象学的“流变”中,不依不饶地涌动着一股“面向生活世界”的“暗流”。胡塞尔晚期提出“返回生活世界”是其体现,海德格尔“生命与生存之间”的“生命哲学阶段”及其后继“转折”(1)亦不妨视为其显隐运作。到了以“处身之惑”中“自性自度”定位哲学的施密茨,这股“暗流”愈益彰显其来有自的生命力。如果允许我们将现象学视作西方哲学和文化在现当代之命运缩影,或可断言西方哲学与中国传统“生命的学问”之合流?以此为旨归,本文试图表明,新现象学的“当下”原则乃一种“当下-自反”意义上的现象学原则。从这种“生命哲学”与现象学合流的新视野来看,总体可视为危机(文化生命和个体生命双重意义上)产物的现象学思想与将为中国传统思想正名为己任的现代新儒家之“生命的学问”或有更深广的交错对话空间。
Philosophy is about life. In Husserl’s modern phenomenological “rhetoric,” there is an unbridled “undercurrents” of “life-oriented world.” Husserl’s late proposal of “returning to the world of life” is its manifestation. Heidegger “Life Philosophy Period” and its successor “Turning Point ” (1) For its obvious hidden operation. To Schmitz, whose philosophy of positioning lies in “the confusion of the body”, “self-esteem”, this “undercurrent” increasingly demonstrates its own vitality. If we are allowed to view phenomenology as a microcosm of the fate of Western philosophy and culture in modern and contemporary times or to assert that the combination of Western philosophy and Chinese tradition “the study of life” serves as a goal, this article attempts to show that the new phenomenology “The present ” principle is a “Now - Reflexive ” Phenomenological principle. From such a new horizons of “philosophy of life” and phenomenology, the phenomenological thinking that can be regarded as a product of the crisis (in the dual sense of cultural life and individual life) and the new concept that the Chinese traditional thought should be just as its own name Modern Neo-Confucianism “Life Science ” or have more extensive space for interdisciplinary dialogue.