“羞怯”与“羞耻”之辨析

近二十年来,两种与“羞”有关的心理现象引起国内心理学工作者的积极关注,这便是羞怯与羞耻.羞怯与羞耻虽然有一定的关联性,但从本质上考量却是两个相互独立的概念,存在着诸多的差异,这些差异主要表现在词义、概念的界定、现象学表征、产生的机制、社会功能等几个方面.     

自然化的现象学

作为一种先验哲学,现象学正在经历一场自然化的转变。现象学的一些观点对于认知科学、心理学等学科有着很好的借鉴意义;而现象学也必须从经验科学那里获取必要的知识补充。因此,固守先验哲学和经验科学之间的严格界限已经不合时宜了。但是,现象学自然化的同时仍要保留其独特的学科方法和特征。

Abstract：

As a kind of transcendental philosophy,phenomenology is being naturalized.On the one hand,phenomenology can provide some useful insights for cognitive science,psychology etc.;on the other hand,phenomenology needs to learn necessary knowledge from empirical sciences to supplement itself.Therefore,to insist on the rigorous demarcation between transcendental philosophy and empirical sciences is mistimed.When naturalized through communication with empirical sciences,however,phenomenology should also keep its special disciplinary methodology and characteristics.     

存在的悬置——评保罗·奥斯特《在地图结束的地方》

普利策文学奖得主、美国当代著名先锋派作家保罗·奥斯特的小说《在地图结束的地方》以后现代主义为语境展现了当代人的存在危机,现象学批评之父胡塞尔的“悬置”理论则为解读这部小说提供了贴切的视角。在小说中,地理疆域、宗教道义、时间空间等客观存在被纷纷悬置,存在的异质性同时得以还原,从而凸显出了作者的本体意识和文本语义的无限多样性。     

现象学的主体间性与德国文学思想

主体间性是胡塞尔的现象学的一个创新的概念,它是为了克服现象学的本质还原方法可能造成的主观主义弊端,以保证人的认识的客观普遍有效性,具有唯心主义实质.以主体间性来审视文学艺术的创作和欣赏,却可以打破主客对立的思维方法,充分揭示文学艺术创作和欣赏活动的对话性质和交流特征,使得文学艺术作品的意义具有开放性和不确定性,打破了相反传统文学思想的封闭性和固定性.但是,主体间性也使得文学艺术思想走向了后现代主义的虚无主义.     

Like Everest: defamiliarization and uncanniness in media representations of inaccessibility

This paper uses phenomenology to explore recent representations of inaccessible architectural environment featured on major Bulgarian television channels. It is argued that by exposing the environmental restrictions faced by disabled people in their everyday activities, Bulgarian media unwittingly engage in an operation described by formalist literary critics as ‘defamiliarization’. As a result, familiar elements of the everyday, lived world are illuminated as strange. In phenomenological terms, this brings about the experience of ‘uncanniness’. The paper concludes by highlighting the transformative potential inherent in this experience; that is, its power to illuminate as artificial and oppressive the taken-for-granted aspects of the world we inhabit.     

心物关系问题的解决：从胡塞尔到海德格尔

西方哲学史上,自笛卡尔至胡塞尔的认识论范式内,对主观意识如何认识外物的认识论难题,有四种不同的解决方式：实在论、内在观念论、先验观念论以及先验现象学。胡塞尔1906年首次提出了认识批判,它来自康德但又在其先验现象学框架内对康德作了批判。因胡塞尔仍在笛卡尔的认识论范式内,其先验现象学的问题亦受这一认识方式本身的局限。海德格尔提出切近物的首要方式不再是人的理性认识,而是此在的非理性的、情绪性的生存体验的基础存在论,使他走出了认识论框架,建立了新的心与物的关系范式,实现了问题的“范式转换”。     

Divorce and Mid- and Later Life Families: A Phenomenological Analysis with Implications for Family Life Educators

ABSTRACT

A growing number of mid- and later life individuals and families are experiencing divorce and remarriage. Mid- and later life families are those who have begun to or may have launched their adult children. As a result, these families may include in-laws and grandchildren. Limited research has addressed the potentially unique experiences of these families whose lives are made more complex and complicated by divorce, remarriage, or both. The purpose of this article is to examine, from a phenomenological perspective, the lived experiences of individuals and families experiencing divorce in mid- and later life. In so doing, four case studies are presented that represent four common pathways through divorce and remarriage in mid- and later life: career divorced, seasoned divorced, newly divorced, and interrupted career divorced. Using these case studies and our interpretation of them based on a phenomenological approach, we offer implications for family life educators for improving the delivery of educational services to families facing mid- and later life divorce and remarriage.     

生态美学的理论基础——以身-心关系论

生态美学的学科史可上溯到自然美,其生态中心主义观、突破二元论以及认为现象即为美的思想可从杜威和梅洛-庞蒂那里找到理论根据。杜威的自然经验主义以及倡导的公民环境主义等具有生态审美特征,而梅洛-庞蒂的身体现象学旨在寻求身体在世界(环境)中安置的努力则使生态学获得了现象学的支撑。生态美学作为一种新范式,也须要批判性地加以认识。     

对现象学几个关键词的是非分析

德国胡塞尔创始的现象学,以意向指涉的对象为先验意识的现象,因此他的现象学还原并不能真正走向事物本身,而只能是主观经验的表现。由于现象学在发展中广被多家引发,已不是一个前后统一的学说和学派,要归纳其基本特征非常困难。但它的几个基本范畴,却有相对稳定的原始内涵,而且如意向性、现象、未定点等,虽有解释上的错误,但仍具有现实意义,这是本文以此为题进行是非分析研究的主要目的。     

Gender,power and office politics

Abstract

This interpretative study explores the experiences of Taiwanese female clerical workers as they deal with office politics. A hermeneutical phenomenology is used to describe and interpret the participants' experiences. The study shows that powerlessness and frustration result from: (1) structural barriers; (2) behavioral barriers; and (3) accommodation and rationalization. This study has implications for research and practice in international area of women's studies and for the field of international career development education.