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。     

A Phenomenological Study of Parental Estrangement

In the United States, the divorce rate is 40% to 50%, according to National Marriage and Divorce Rate Trends (Centers for Disease Control and Prevention, 2015). Gaining an understanding of the lived experience of parental estrangement for a child during the parental divorce was the goal of this study. For the 9 adult participants who experienced parental estrangement as children, each reported themes including anger, disappointment, isolation, control, and impact. In this study, the predominantly alienating parent was the custodial parent. The results indicated that it did not matter if the noncustodial parent lived down the street or several states away; the estrangement that developed was the same for each of them.     

让诗意进入翻译理论研究——从海德格尔的“非对象性的思”看钱钟书的“不隔”说

钱钟书的"不隔"说,与海德格尔的"非对象性的思"趋向一致.而后者突破了西方传统哲学对理性的强调,突出了直观的作用与价值,并将人引向与事物的一体化世界.在这一意义上,海氏的哲学可以显示出钱氏观念的跨文化意义,尤其是在翻译理论领域的意义:突出直观意味着,人与人的"不隔",文化与文化的一体化;与此同时,语言已经减弱它作为跨文化媒体的居间分离作用,显现出某种程度的透明度,至少是在理想上.因此,通过"不隔",我们不仅可以将这一世界本能地联系在一起,而且还原它本来的面目--一体化的面目.这也才是语言的可译性的基础.没有这种一体化,翻译就是不可能的,也是不可想象的.这也就意味着,我们在"不隔"中可以找到翻译的始基,它的原点,它的"原本".因此,钱氏的"不隔"说不仅可以指向事物的真实,而且还标志着翻译的可行性,其理论意义是巨大的.在与西方哲学的新动态相互一致的情势下,"不隔"的形而上性格显现出了它应有的魅力.     

艺术真实的存在论阐释——兼论王元骧对艺术真实的系统考察

在对艺术真实的系统考察中,王元骧通过把审美反映论引入到一个动态的系统和活动层面,达到了一种存在论的深度。这使得他对艺术真实的理解与从存在论产生的对艺术真实的理解能够互相阐释。     

Indexicality and experience: Exploring the meanings of /aw/‐monophthongization in Pittsburgh1

In this paper we test the hypothesis that monophthongal /aw/ is semiotically associated with local identity in Pittsburgh. We compare results of an experimental task that directly elicits participants' sense of the indexical value of /aw/‐monophthongization with the occurrence of this variant in the same people's speech. People who hear monophthongal /aw/ as an index of localness are unlikely to have this feature in their own speech, and many of the people who do monophthongize /aw/ do not associate this variant with localness. Exploring how four of these participants talk about this feature and its meanings, we show that the indexical meanings of speech features can vary widely within a community, and we illustrate the danger of confusing the meaning assigned by hearers to a linguistic form with the meaning users would assign to it. We suggest that a phenomenological approach, attending to the multiplicity and indeterminacy of indexical relations and to how such relations arise historically and in lived experience, can lead to a more nuanced account of the distribution of social meanings of variant forms than can studies of perception or production alone.     

Actions,habits and forms of life

After a survey on the work of prominent philosophers within the Western tradition, it can be noticed a tendency to view habits as automatic, unfree and unconscious behaviour. In this context, this article attempts to show that habits are actually much closer to the characteristics that are otherwise attributed to actions. That is, following the dialectical approach of Sartre, I develop arguments to support that habits are conscious actions carried out with a sense of identification towards the form of life that actions, in turn, project as a whole; in this way, each form of life requires a set of habits that the agent performs freely and rationally, understanding the latter as the dialectical procedure by which the act itself brings about a totalizing identity. This vision implies that habits are interrelated and codependent within a network of social behavior, so they cannot be discarded without discarding the form of life to which they belong. That is, a change of habit requires a change in the totality of which it is a part. But that change can only occur if social agents become aware that their habits are a product of their free acceptance and not of necessity. In the article, this latter is paradigmatically exemplified by neoliberal capitalism as a form of life.     

超越认识论美学--康德美学的现象学意义

康德美学的意义在于以一套"隹现象学方法”,实现了对传统美学的颠覆.而这一颠覆活动的一个重要方面,就在于康德美学从三个层面反叛了传统美学的认识论倾向.这就是既反叛了传统美学把美与真相等同的美学立场,又反叛了传统美学把审美活动与认识活动相等同的美学立场,进而反叛了传统美学把美学与科学相等同的美学立场.从现象学的角度对康德美学作出的这一最新解读,把近代的康德美学置于了一个广阔的现代文化背景,从而凸现了康德美学的现代意义,突破了康德美学研究的现有格局和传统理解,为我们与康德美学开展新的学术对话提供了希望和入口.     

Forbidden Knowledge: Public Controversy and the Production of Nonknowledge1

Sociologists, philosophers, and historians of science tend to focus their attention on the production of knowledge. More recently, scholars have begun to investigate more fully the structures and processes that impede the production of knowledge. This article draws on interviews conducted with 41 academic researchers to present a phenomenological examination of “forbidden knowledge”—a phrase that refers to knowledge considered too sensitive, dangerous, or taboo to produce. Forbidden knowledge has traditionally been understood as a set of formal controls on what ought not be known. We argue that the social processes that create forbidden knowledge are embedded in the everyday practices of working scientists. The narrative legacies of past controversies in science are of particular importance, as they serve as a tool that working scientists use to justify, construct, and hide their acceptance of forbidden knowledge. As a result, the precise contents of forbidden knowledge are fluid, fuzzy, essentially contested, specialty specific, locally created, and enforced.     

现象学视阈下"世界"和"家"内涵的演进——从胡塞尔、海德格尔到阿伦特

现象学创始人胡塞尔认为,19世纪后半叶,实证科学日益占据统治地位,导致人们对科学世界的崇拜,遗失了作为科学世界之基础的生活世界,人类精神找不到栖息的家园。现象学的继任者海德格尔则以为,人们将共在的世界误认为家园,孤独个体构建的独在的世界才是人们所要寻找的精神家园。阿伦特开启了世界的政治生存向度,赋予行动以世界性,明确指出,人们生活的家园是政治世界,行动是有价值和意义的生活方式,从而丰富了现象学"世界"与"家"的内涵。     

中国碑刻文化的现代哲学观照

以中国碑刻文化这一特殊现象作为研究入口,旨在借助现代哲学思想阐明文化内在的永恒价值。认为传统文化在消退,但它的价值不会消灭,只是变成了隐性文化。只有通过现代哲学观照,才能发现传统文化的当下价值。碑刻由质料和形式两个部分组成,是大自然材质与人类文明智慧的共同结晶,体现了人的对象化和对象的人化。