复合性文明的现象学“描述”何以可能——阅读藏学人类学研究的一些启示

How the Phenomenological"Description"of Complex Civilization is Possible——Some Enlightenments from Tibetan Anthropological Research Readings

在藏学人类学研究中,早期李安宅、于式玉的实地研究仍然具有方法论的启示意义。他们的“描述”时刻提醒我们,民族志的现象学书写如何本着“亲历性”和“情感性共感”的原则,去呈现他者世界所显现的经验现象及其背后的结构与意义。在文明人类学的研究中,人类学家如何“搁置”所谓差异性或多样性的“魔咒”,努力避免还原论冲动,尊重他者在伦理上的优先性,回到“是其所是”的文明事实本身,对于我们“面对面”地直观文明之间以及“你—我”的互动机制亦具有典范性的意义。而最近出版的《仪式空间与文明的宇宙观》一书,也给宗教现象学的实践提供了一个很好的分析案例。

The early studies of Li Anzhai and Yu Shiyu still have methodological significance on the field research of Tibetan anthropology.Their"description"reminds us of the ethnographic phenomenological writing based on the principles of"personal experience"and"emotional empathy"to present the empirical phenomena of the world of others and the structure as well as the meaning behind them.In the study of civilization anthropology,anthropologists attempt to set aside the so-called magic of difference or diversity and avoid the impulse of reductionism.While respecting the ethical priority of the others,anthropologists return to the fact of civilization itself"being what it is",which also has exemplary significance for the"face-to-face"intuitions between civilizations and subjection-objection interaction mechanism.The recently published book Ritual Space and the Cosmological View of Civilization also provides a concrete analytical case for the practice of religious phenomenology.