户坂润是如何兼收现象学与历史唯物论之美的?

How Can Tasaka Jun Embrace Both Phenomenology and Historical Materialism in His Philosophical System?

日本京都学派的成员之一户坂润是该学派少有的坚决秉持马克思主义哲学立场的进步思想家。然而,与京都学派其他成员一样,他的学说与广义上的现象学运动之间亦有思想共鸣。户坂润的思想体系兼收现象学与历史唯物论之长的具体做法乃是建立起一种崭新的空间理论。该理论的具体思想要点包括:空间性要比时间性源始,像胡塞尔、海德格尔那样预设时间性的问题更本源乃是错误的(在这个问题上,户坂的观点类似和辻哲郎);空间性具有主观性与客观性两个面相,但其中客观性面相具有更枢纽性的地位(因此,户坂润既不同意主流现象学家的空间观,也不赞同主流机械唯物主义的空间观);空间性与时间性的结合方式乃是“今日”,而不是传统时间论所说的“(作为瞬间的)当下”,因为前者能够承载后者不能承载的人类的具身性与特定的社会内容。毋宁说,“今日”是具有双面相的:它既是一个可以被感性展现的现象学界面,又体现了这个界面背后的物理-经济-政治机制运作的信息;“今日”的双面相特征将便利我们在不放弃现象学分析的前提下,讨论传统现象学所力有不逮的话题,比如电影的图像呈现方式以及新闻媒体在“今日”发生的意识形态渗透作用。这一讨论又将为对于整个社会的马克思式病理学分析提供模板;“今日”的基础地位还能帮助我们重新思考“历史时间”的本体论地位,由此便于我们向基于一种非批判的“历史时间观”的日本文化保守主义发出挑战,由此进一步防止这种保守主义观点成为日本军国主义宣传机器的有效补充。

As a typical Marxist,the Japanese philosopher Tasaka Jun is also regarded as a member of Kyoto School.Hence,it is not surprising to see the parallelism between Tasaka's thoughts and the“phenomenological movement,”which influenced the Kyoto School in a general sense.However,Tasaka owes his readers a further account of how to make phenomenology and historical materialism compatible with each other in his system.In order to provide such an account,he elaborates his theory of space,the main idea of which is composed of the following 5 tenets:(1)contrary to what we have learned from Husserl and Heidegger,spatiality is more original than temporality,as what Watsuji Tetsurōstrongly suggests.(2)Spatiality has dual-aspects,namely,the subjective one and the objective one,and the objective aspect of spatiality is more fundamental.In this sense,Tasaka rejects both the phenomenological notion of spatiality,which suspends objectivity,and the traditional materialist notion of spatiality,which excessively marginalizes subjectivity.(3)In Tasaka's system,the junction between subjectivity and objectivity is nothing but“today,”which has a phenomenological interface on the one hand,constrained by varieties of physical/sociological necessities on the other.Hence,different from“now,”“today”could provide accesses to philosophical narratives making the notion“embodiment”and that of“social practice”significant.(4)The dual-aspect-based nature of“today”allows a theorist to handle issues which are beyond the scope of traditional phenomenology,especially the following problems:How to account for the picture-producing mechanism in the cinemas?How to reveal the mechanism through which the ruling ideology influences today's political momentum in the public square?(5)The fundamentality of“today”also poses a challenge to the ontological status of“historical time,”and a thereby updated philosophy of history could also help us to see through the tricks played by Japanese militaristic propagandists,who systematically confound“the historical time”with“today.”