摘要
According to Husserl,any kind of non-objectivating act (e.g.emotion,will) must be based on objectivating act (e.g.objectivation,judgment).However Heidegger holds that the most essential and fundamental is not objectivating act,but the transcendence of Dasein,whose basic structure lies in the basic sentiments that are of non-objectivity.This divergence is regarded as the one inside phenomenology and even inside the whole contemporary European philosophy.But similar trend can be found in vijnapti-mātratā much earlier,not in the manner of divergency and opposition.In terms of the analysis and discussion of these two nonconflicting theories in Buddhism:trividha-parinama and citta-caitta,we could gain a re-understanding about everything happened in contemporary intellectual circle,especially re-understanding the relationship between geneticism and structuralism,between theoretical philosophy and practical philosophy.
According to Husserl,any kind of non-objectivating act (e.g.emotion,will) must be based on objectivating act (e.g.objectivation,judgment).However Heidegger holds that the most essential and fundamental is not objectivating act,but the transcendence of Dasein,whose basic structure lies in the basic sentiments that are of non-objectivity.This divergence is regarded as the one inside phenomenology and even inside the whole contemporary European philosophy.But similar trend can be found in vijnapti-mātratā much earlier,not in the manner of divergency and opposition.In terms of the analysis and discussion of these two nonconflicting theories in Buddhism:trividha-parinama and citta-caitta,we could gain a re-understanding about everything happened in contemporary intellectual circle,especially re-understanding the relationship between geneticism and structuralism,between theoretical philosophy and practical philosophy.
出处
《哲学研究》
CSSCI
北大核心
2008年第11期80-87,共8页
Philosophical Research
基金
教育部2006年长江学者特聘教授奖励计划基金项目
