内在时间:人文知识性质审视与课程教学启示
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摘要
时间在科学世界和人文世界中的属性有别,人文世界中的时间是一种内在的"意识时间",即"过去、现在和未来",这为审视人文知识性质提供了一种视角。从时间的当代性来看,由于生活之惑具有紧迫性,解决困惑要落实为行为,因而人文知识充斥大量信念,并且指向"行事";从时间的未来性来看,人文知识的意义之源来自未来世界的美学图景;从时间的历史性来看,人文知识的意义不是永存的而是经历着不断消逝与夺回的过程。由此考察课程与教学中的人文知识学习可知,人文知识的对象世界是个多世界,它有着不同于科学知识的客观性;人文知识的本质特性在于个体性,因而对它的学习不能以普遍性为目标,而恰恰需要个人意义上的文化创作,并包容其间的差异性。
The attributes of time differ in the scientific world and the humanities world,and the time in the human world is an intrinsic "conscious time",which is "past,present,and future". This provides a perspective for examining the nature of humanistic knowledge. From the point of view of the contemporary nature of time,owing to the urgency of confusing nature of life,which needs to be implemented as behavior in order to be solved,humanistic knowledge is full of beliefs and points to "acting";from the perspective of the future nature of time,the meaning of humanistic knowledge is derived from the aesthetic picture of the future world;and from the historical point of view,the meaning of humanistic knowledge is not perpetual but experiences a process of constant disappearance and recapture. Therefrom,it can be seen from the study of humanities knowledge in curriculum and teaching that the object world of humanistic knowledge is a multi-world,and it has its objectiveness which is different from scientific knowledge;and the essential characteristic of humanistic knowledge is individuality,and therefore rather than targeting universality as its objective,its study needs cultural creation in the personal sense and allows the differences among them.
The attributes of time differ in the scientific world and the humanities world,and the time in the human world is an intrinsic "conscious time",which is "past,present,and future". This provides a perspective for examining the nature of humanistic knowledge. From the point of view of the contemporary nature of time,owing to the urgency of confusing nature of life,which needs to be implemented as behavior in order to be solved,humanistic knowledge is full of beliefs and points to "acting";from the perspective of the future nature of time,the meaning of humanistic knowledge is derived from the aesthetic picture of the future world;and from the historical point of view,the meaning of humanistic knowledge is not perpetual but experiences a process of constant disappearance and recapture. Therefrom,it can be seen from the study of humanities knowledge in curriculum and teaching that the object world of humanistic knowledge is a multi-world,and it has its objectiveness which is different from scientific knowledge;and the essential characteristic of humanistic knowledge is individuality,and therefore rather than targeting universality as its objective,its study needs cultural creation in the personal sense and allows the differences among them.
引文
[1]胡塞尔.内在时间意识现象学·译者序[M].北京:华夏出版社,1999.10.
[2]张盾.道法自然:存在论的构成原理[M].北京:中国政法大学出版社,2001.21.
[3]赵汀阳.第一哲学的支点[M].北京:生活·读书·新知三联书店,2013.100.203.95.
[4]杜威.确定性的寻求[M].上海:上海人民出版社,2004.001.
[5]Wittgenstein:Notebooks 1914-1916[M].Oxford Blackwell,1961.83e.
[6]卡西尔.人论:人类文化哲学导引[M].甘阳译.上海:上海译文出版社,2013.349.317.
[7]陈嘉明.“一”与“多”[N].中国社会科学报,2014-6-16.
[8]罗嘉昌.从物质实体到关系实在[M].北京:中国人民大学出版社,2011.179.
[9]Michael Ermarth,Objectivity and Relativity in Dilthey’s Theory of Understanding,Dilthey and Phanomenology[M].Washington,D.C:University Press of America,1987.82-83.
[10]张世英.“本质”的双重含义:自然科学与人文科学[J].北京大学学报(哲学社会科学版),2007,(6):23-29.
[11]孙正聿.前提批判的哲学理论---一种哲学研究范式的自我阐释[J].社会科学辑刊,2008,(1):4-12.
[12]蒯因.从逻辑的观点看[M].江天骥等译.上海:上海译文出版社,1987.10.
(1)本文所讨论的人文知识既包括诸如文学、艺术、历史、哲学等经典人文学科,也包括诸如人类学、经济学、政治学、心理学、社会学等社会学科。
(2)显然这里的当代性区别于文学或史学中相对于“现代”的“当代”。站在此刻的人,他的未来并没有一个现成的时间刻度可追寻,他的时间就是他做的每件事,由每个行为所构成,而不可能是一个时间的空集。
[2]张盾.道法自然:存在论的构成原理[M].北京:中国政法大学出版社,2001.21.
[3]赵汀阳.第一哲学的支点[M].北京:生活·读书·新知三联书店,2013.100.203.95.
[4]杜威.确定性的寻求[M].上海:上海人民出版社,2004.001.
[5]Wittgenstein:Notebooks 1914-1916[M].Oxford Blackwell,1961.83e.
[6]卡西尔.人论:人类文化哲学导引[M].甘阳译.上海:上海译文出版社,2013.349.317.
[7]陈嘉明.“一”与“多”[N].中国社会科学报,2014-6-16.
[8]罗嘉昌.从物质实体到关系实在[M].北京:中国人民大学出版社,2011.179.
[9]Michael Ermarth,Objectivity and Relativity in Dilthey’s Theory of Understanding,Dilthey and Phanomenology[M].Washington,D.C:University Press of America,1987.82-83.
[10]张世英.“本质”的双重含义:自然科学与人文科学[J].北京大学学报(哲学社会科学版),2007,(6):23-29.
[11]孙正聿.前提批判的哲学理论---一种哲学研究范式的自我阐释[J].社会科学辑刊,2008,(1):4-12.
[12]蒯因.从逻辑的观点看[M].江天骥等译.上海:上海译文出版社,1987.10.
(1)本文所讨论的人文知识既包括诸如文学、艺术、历史、哲学等经典人文学科,也包括诸如人类学、经济学、政治学、心理学、社会学等社会学科。
(2)显然这里的当代性区别于文学或史学中相对于“现代”的“当代”。站在此刻的人,他的未来并没有一个现成的时间刻度可追寻,他的时间就是他做的每件事,由每个行为所构成,而不可能是一个时间的空集。