The following contribution aims to interpret the methodical device of Husserl’s epochéin light of the concept of breakthrough.Since the epochéis a theoretical device directed towards the suspension of the n...The following contribution aims to interpret the methodical device of Husserl’s epochéin light of the concept of breakthrough.Since the epochéis a theoretical device directed towards the suspension of the natural attitude,I will first attempt to define the concept of natural attitude.Subsequently,I will seek to understand the rich meaning of the concept of epoché.Finally,I will explore how this element is related to the concept of breakthrough.In other words,I will endeavour to clarify how the epochédetermines a breakthrough of the natural attitude,which is not to be understood as“annihilation”or“destruction”but as a traversal.展开更多
人类学"再现危机"(crisis of representation)是胡塞尔现象学对实证科学的批判延伸出来的一个具体领域,人类学再现"转危为机"的根本路径是返回胡塞尔的现象学,从他对整个实证科学的批判脉络里寻找重新点燃人类学生...人类学"再现危机"(crisis of representation)是胡塞尔现象学对实证科学的批判延伸出来的一个具体领域,人类学再现"转危为机"的根本路径是返回胡塞尔的现象学,从他对整个实证科学的批判脉络里寻找重新点燃人类学生机与活力的哲学支点——观自在者。观自在者可区分为"学理观自在者"和"文化观自在者"两个层次,通过"现象学悬搁"(phenomenological epoché),我们即可超越"实证人类学",抵达学理观自在者。通向文化观自在者必须回到人类学自身的根基——民族志,并对民族志进行"版本升级",升级为兼容实证人类学的"现象学民族志"。现象学民族志的终极指向是文化观自在者。按现象学民族志理路,我们依然承袭实证人类学的田野工作路径,即参与观察、访谈对话等,但我们的期待不再是田野对象的客观性再现的终极版本,而是在此田野工作过程中随着"自我·我思"(ego cogito)如其所是的展开,启迪参与者,探寻跃入文化观自在者境界的可能性。展开更多
Edmund Husserl's first important move about phenomenology is the"phenomenological reduction"which means that we should reduce the external world to the contents of our consciousness alone. However, Hans-...Edmund Husserl's first important move about phenomenology is the"phenomenological reduction"which means that we should reduce the external world to the contents of our consciousness alone. However, Hans-Georg Gadamer holds the opinion that all interpretation of a past work consists in a dialogue between past and present(Eagleton, T. 2009:62). Gadamer's famous theory is fusion of horizons which means that the event of understanding comes about when our own"horizon"of historical meanings and assumptions"fuses"with the"horizon"within which the work itself is placed. The present thesis takes Hawthorne's YoungGoodmanBrown as an example to illustrate different understandings when readers apply the two different theories.展开更多
文摘The following contribution aims to interpret the methodical device of Husserl’s epochéin light of the concept of breakthrough.Since the epochéis a theoretical device directed towards the suspension of the natural attitude,I will first attempt to define the concept of natural attitude.Subsequently,I will seek to understand the rich meaning of the concept of epoché.Finally,I will explore how this element is related to the concept of breakthrough.In other words,I will endeavour to clarify how the epochédetermines a breakthrough of the natural attitude,which is not to be understood as“annihilation”or“destruction”but as a traversal.
文摘人类学"再现危机"(crisis of representation)是胡塞尔现象学对实证科学的批判延伸出来的一个具体领域,人类学再现"转危为机"的根本路径是返回胡塞尔的现象学,从他对整个实证科学的批判脉络里寻找重新点燃人类学生机与活力的哲学支点——观自在者。观自在者可区分为"学理观自在者"和"文化观自在者"两个层次,通过"现象学悬搁"(phenomenological epoché),我们即可超越"实证人类学",抵达学理观自在者。通向文化观自在者必须回到人类学自身的根基——民族志,并对民族志进行"版本升级",升级为兼容实证人类学的"现象学民族志"。现象学民族志的终极指向是文化观自在者。按现象学民族志理路,我们依然承袭实证人类学的田野工作路径,即参与观察、访谈对话等,但我们的期待不再是田野对象的客观性再现的终极版本,而是在此田野工作过程中随着"自我·我思"(ego cogito)如其所是的展开,启迪参与者,探寻跃入文化观自在者境界的可能性。
文摘Edmund Husserl's first important move about phenomenology is the"phenomenological reduction"which means that we should reduce the external world to the contents of our consciousness alone. However, Hans-Georg Gadamer holds the opinion that all interpretation of a past work consists in a dialogue between past and present(Eagleton, T. 2009:62). Gadamer's famous theory is fusion of horizons which means that the event of understanding comes about when our own"horizon"of historical meanings and assumptions"fuses"with the"horizon"within which the work itself is placed. The present thesis takes Hawthorne's YoungGoodmanBrown as an example to illustrate different understandings when readers apply the two different theories.
