论西方哲学中身体意识的觉醒及其推进

身体问题在20世纪西方哲学尤其是欧陆后现代哲学领域成为一个不容回避的焦点课题。而从柏拉图—奥古斯丁—笛卡尔路线之虚假的、邪恶的、无知的身体到现象学传统的功能性、形式化、基源性身体,再到后现代理论的物质性、生产性和欲望化的身体,身体意识的觉醒及其推进经历了一个由隐而显、由虚而实,从形式到内容、从边缘到中心的漫长过程。对这一过程的考察,不仅显示出身体问题在当代的崛起与凸显并非是孤立的、断裂的、一蹴而就的,而且展现了它所蕴含的巨大的可能性意义以及更为重要的理论界限。     

经典一阶逻辑的希尔伯特型系统

系统Z是文[7]构造的经典命题逻辑系统,这一系统的初始联结词是一类广义的谢夫竖函数,并且采用括号记法。作者在系统Z中加入存在量词,把存在量词和广义谢夫竖函数统一作括号记法,并且把系统Z的规则作相应的处理,最后证明了所得系统Z'的完全性。     

“日有食之”的结构、语义分析

文章分析了“日有食之”的句法结构。大量的古汉语语言事实表明,“日”为主语,“有”为存现动词作谓语,动宾结构“食之”作宾语。语义上,“有”表示出现,“之”回指主语“日”,“食之”前省略了一个未知的主语。“日有食之”就是“日”身上出现了“（主语）食之”的现象。     

影响"零形回指"的结构因素

所谓零形回指,就是在上下文语境中,动词的论元缺省了,尽管这个论元没有以语音的形式出现,我们仍然可以通过上下文"找回"这个所指对象。讨论零形回指问题的意义在于,从语言学理论上可以解释人是如何理解自然语言的,也可以为机器理解自然语言的回指问题奠定基础。影响零形回指的结构因素很多,由于直接引语结构和叙述语结构中的指称问题很不一样,因此其影响零形回指的特点也很不一样。事件结构无论在直接引语的零形回指中,还是在叙述语的零形回指中,都起着重要的作用。每一个事件结构都是语言世界的一个小模型,事件结构是对现实生活中的活动"压模"而成。事件结构不是孤立的,是和语用相关的,但没有语用的范围那么大,它聚焦于某一个情景、某一些特定的人物和某一个具体的活动,因此,用事件结构理论比用语用原则来解释零形回指会更合适一些。     

现象学观照下"区域文化形象"的影像传播 ——以"京津冀协同发展"为例

京津冀协同发展作为当前国家重大发展战略之一，自实施五年来取得了重要的进展。在今后向纵深领域迈进的过程中，区域文化形象的建构、传播与认同就成为不可或缺的发展引擎。影像作为直观的艺术形式在这方面具有天然优势。以现象学为理论视角来探索区域文化形象的影像塑型、传播与群体认同的建构途径，以期在影像的本质直观中打造一个活泼泼的生活世界，在生活世界中营构一个脉脉温情的影像空间，在诗意空间中享受一个开放而自在的文化氛围。由此让我们获得京津冀区域文化形象影像传播的现实意义和文化价值。     

One world is not enough: the structured phenomenology of lifestyle migrants in East Asia

The paper is based on original empirical research into the lifestyle migration of European migrants, primarily British, to Thailand and Malaysia, and of Hong Kong Chinese migrants to Mainland China. We combine strong structuration theory (SST) with Heideggerian phenomenology to develop a distinctive approach to the interplay between social structures and the lived experience of migrants. The approach enables a rich engagement with the subjectivities of migrants, an engagement that is powerfully enhanced by close attention to how these inner lives are deeply interwoven with relevant structural contexts. The approach is presented as one that could be fruitfully adopted to explore parallel issues within all types of migration. As is intrinsic to lifestyle migration, commitment to a better quality of life is central to the East Asian migrants, but they seek an uncomplicated, physically enhanced texture of life, framed more by a phenomenology of prosaic well‐being than of self‐realization or transcendence. In spite of possessing economic and status privileges due to their relatively elite position within global structures the reality for a good number of the lifestyle migrants falls short of their prior expectations. They are subject to particular kinds of socio‐structural marginaliszation as a consequence of the character of their migration, and they find themselves relatively isolated and facing a distinct range of challenges. A comparison with research into various groups of migrants to the USA brings into relief the specificities of the socio‐structural positioning of the lifestyle migrants of the study. Those East Asian migrants who express the greatest sense of ease and contentment seem to be those who have responded creatively to the specific challenges of their socio‐structural situation. Often, this appears to have been achieved through understated but active involvements with their new settings and through sustaining focused transnational connections and relationships.     

论胡塞尔在《内时间意识现象学讲座》中的内时间意识结构理论

胡塞尔现象学是一门意识哲学,而内时间意识是诸意识形式中最基础的一种。在《内时间意识现象学》中,胡塞尔通过细致的分析,完成了对内时间意识之基本结构——由滞留——原印象——前摄共同构成的现在域——的描述,并且由此回答了奥古斯丁与布轮塔诺留下的时间难题。     

Conceptualizing trust: a holistic Chinese view to bridge divergences and dichotomies

This research study seeks to understand and describe how people in a Chinese society define trust in daily life. Employing a qualitative phenomenological method, data were obtained through in-depth interviews with 14 adult Chinese individuals in northern Taiwan. This research pinpoints prior misconceptions of trust, examines competing approaches to trust that have led to diverse definitions, adopts a holistic Chinese view of trust that bridges prior divergent views, mediates the agency-structure and trust-distrust dichotomies, and focuses on trust strategies applicable to different situations. The findings reveal that trust is a dyadic relationship in which how the trustee demonstrates his or her trustworthiness to gain trust and how the trustor decides to trust are likely to be affected not only by personal choices based on prior knowledge and experiences but also the external social and cultural norms of the society. The findings advance the existing knowledge of trust conceptualization and extend its applicability to broader Chinese societies. They have implications for strategies for relationship and trust-building for Westerners as they engage in global socio-economic discourse with Chinese.     

论伊德现象学中科学与技术的相互关系

伊德认为传统所谓技术是科学的应用的观点,是没有深入到存在论层次的认识论。从存在论来讲,技术先于科学,所有科学知识都是技术体现、建构或诠释的,当然,科学知识的获得并不是自然的,而是以对技术活动进行艰辛的科学解释为前提的,如此在技术建构的科学知识基础上,又展开着新的技术进步,科学与技术表现出环环相扣的"接力"关系。此科学与技术的存在论理解,揭示了科学与技术的生成逻辑,对科学与技术的创新发展应具启发作用。     

Choreographing Resistances: Spatial–Kinaesthetic Intelligence and Bodily Knowledge as Political Tools in Activist Work

Abstract

Bodies have been used as a political tool in activism, but many scholars have ignored activists’ highly sophisticated and intelligent ways of using their moving bodies. This paper focuses on analysing three choreographies of resistance: the group crawling performance for striking nurses in Helsinki in 2007, the protest by Greenpeace at a nuclear construction site in 2007 and a protest in the 1989 Chinese student movement. The purpose is to shed light on how resisting choreographies can generate interactions and relations between agents keeping these interactions dynamic by the motivations and affections of these agents. I will apply Edmund Husserl’s and Edith Stein’s phenomenological method of analysing movement and their notion of kinaesthesia. One of the keywords here is ‘the kinaesthetic field’ that offers a new perspective to account for resisting choreography and its dynamics in socially, politically and emotionally complex environments. Drawing on Howard Gardner’s notion of kinaesthetic intelligence, I suggest that the core element of kinaesthetic intelligence is not only control of one’s bodily motion but also capabilities for working with kinaesthetic fields. The paper argues that the activists can operate gestures, the vulnerability of the body and timing by drawing various agents into their choreography. When activists are able to express their political ideas as concrete gestures, postures or kinaesthetic relations, it also supports their capabilities of articulating their moral intuitions. Even when witnesses disagree with protesters’ positions, protests frequently force them to reconsider their own.