胡塞尔《逻辑研究》的突破究竟是什么——对海德格尔、德里达和马里翁的回应

What is the breakthrough in Hussel's Logic Study——Responses to Heidegger,Derrida and Marion

胡塞尔《逻辑研究》的突破究竟是什么,是一个富于争议性的话题。海德格尔、德里达和马里翁从各自的现象学出发,把这一突破分别解释为范畴直观、含义的自主性和被给予性。但所有这些解释都不是从胡塞尔先验现象学本身出发的。本文将从先验现象学本身出发,指出这一突破是还原的初步提出。还原的突破性作用在于,为先验现象学铺平了道路,并为界定和根本解决先验现象学问题开辟了道路。而且,还原并不是胡塞尔本人的任意构想,它既是纯粹逻辑也是《逻辑研究》反心理主义的任务所必然要求的。《逻辑研究》第一卷所暗含的还原是胡塞尔诸多还原途径中最早的一条途径。先验现象学的本性要求,其它一切原则都要求还原先行,因而,范畴直观、含义的自主性和被给予性,都要以还原的先行突破为前提。

It is a controversial topic that what the breakthrough in Hussel^s Logic Study actually is. Have Set out from their own phenomenology respectively, Heidegger, Derrida and Marion interpreted the breakthrough as visual category, meaning autonomy and the characteristics of being given. However, all these explanations did not set from Hussel＇ s transcendental phenomenology. This article sets from transcendental phenomenology itself, and points out that the breakthrough lied in the initial proposal of Restoration. Restoration has played a breakthrough role in paving the way for transcendental phenomenology, as well opening the way to define and radically solve the problems of transcendental phenomenology. Moreover, the restoration is essentially required by both pure logic and the tasks of act against psychology in Logic Study, rather than Hussel＇s random ideas. The restoration approach implied in the first volume of Logic Study is the earliest one among Hussel＇s many approaches. The nature of transcendental phenomenology requires that all other principles come after the Restoration. Therefore, visual category, meaning autonomy and the characteristics of being given should take the Restoration as a precondition.