家的现象学——从海德格尔、列维纳斯到儒家

Phenomenology of Home——From Heidegger, Levinas to Confucianism

哲学曾被规定为一种回家的冲动。但"家"可以区分出三种不同意义:首先,作为亲亲人伦关系的家;其次,作为人类栖居之场所的家;最后,作为人类的终极归宿和安身立命之所的家,即终极的意义源头意义上的家。当哲学被规定为回家的冲动或思家之情时,这里的"家"其实是就第三个意义而言的。但它既然被称为"家",那么这一事实就已暗示出它与前两个意义上的家有着隐秘关系。事实也正是如此:在人类的文明史或哲学史上,儒家正是以亲亲人伦之家为终极的意义源头;列维纳斯也以自我与他人之关系-其原初形态正是亲子关系-为人的最终归宿;而后期海德格尔则以作为栖居之所的家为他所理解的终极家园-存在-的显现场所。海德格尔、列维纳斯与儒家对于家的思考,尤其是对于家与终极的意义源头之关系的思考,构成了三种不同的家的现象学。

Philosophy is usuallydescribed as a kind of homesickness. But "home" can be distinguished in three different meanings: first, the home as being affectionate toward relatives(亲亲) or family;second, the home as the place where humans live;and finally, the home as the ultimate origin of meaning where humans are really humans. When philosophy is defined as homesickness, the "home" here is actually in the third sense. But since it is called "home", this fact already implies that it has a secret relationship with home in the first two senses. In fact, in the history of human civilization or philosophy, Confucianism takes the being affectionate toward relatives(亲亲) or family as the ultimate source of meaning;Levinas also regards the relationship between I and others-its original form is parent-child relationship -as the ultimate home of man;in his later philosophy, Heidegger regards the home in the sense of dwelling place as the presence of Being which is understood as the ultimate home of human. These different thoughts about home, especially the relationship between home and the ultimate source of meaning, constitute three different kinds of phenomenology of home.