新现象学：当下日用的生活经验之道

发布时间：2018-04-03 06:15

本文选题：生活世界　切入点：主观事实　出处：《浙江大学》2012年博士论文

【摘要】：本论文是国内新现象学研究方面的开拓性作品。作者在通贯地考察新现象学的身体、情感(氛围)、主体性等理论要点的基础上,突出新现象学回归生活世界的总的取向。哲学源于人对切身处境的困惑,尤其在这个技术和商品化思维繁盛、与人自然而然的生活经验日益脱节的时代。化解个体生命的无明这种现实关切触动新现象学家施密茨提出主观事实,在追求客观、对象化思维宰制两千多年的西方文化内部翻转出一种“百姓日用而不知”的混沌原发的生活常轨思想,种感性与理性、情理两分之前的生活经验之道。此即自然而然与情感氛围和情景交相互动的当下身体智慧、具体主体的存心自由、化育型情景和原本的同心、要求人们更英勇的虔诚的神性。对西方哲学而言,这是一个“特殊的哲学对象领域”,而它与东方“生命的学问”的和鸣也许预示着连接东西方思想一种崭新的可能。新现象学是一种生活经验的现象学、生活世界中的描述现象学。它致力于将现象学落实于我们普通人的生活中,在不“超离”当下生活世界的前提下反思自身和周遭环境。抱着就近取譬的态度,新现象学满足于“当下的自明性”,要求每个人深入体察自己在各种时候无法真正拒绝认同其为事实的事态,或者说时时考验种种生活经验之为对本人有效的现象的资格(“现象学的回顾”)。这是在“亲熟”日常生活世界、“打成一片”的基础上试图用与生活更贴切、更能安顿生活以及生活中的我们的生命的日用的语言发展出一种源于生活、依止生活的思想形态,不同于胡塞尔仍然在感性知性对立基础上“自上而下”的综合(超验的范畴直观对感性材料进行综合)思维,比海德格尔凭空运化的解释学情境更多具体平实的生活气息。论文试图向读者阐明的,正是这样一种思想形态的探索和展开。新现象学的生命追问起步于现实的严肃性。这个起点也决定了施密茨的道路区别于早期同样关注实际生活经验、“以其‘在世存在’模式预告了情景存在论之萌芽”的海德格尔的思想。不计较的、自足的实际生活经验原没有“向着世界的沉沦和瓦解’“向死而生”乃至“返归本真”。施密茨即以命运般地决定我们的主观事实的现实严肃性为人对存在的源理解,扎根在日常生活经验中铺展他对原本一贯的世界性(身体的“在世存在”)、人性(存心自由的具体主体)、情理与“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").
【学位授予单位】：浙江大学
【学位级别】：博士
【学位授予年份】：2012
【分类号】：C913

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