现象学切近中国传统思想的几种方式——以禅宗美学为例
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摘要
由20世纪德国哲学家胡塞尔开创的现象学影响深远,至今仍是西方思想的主流之一。现象学与中国传统思想有着深层对话、相生相发的可能。现象学与美学有亲和性,而禅宗美学则具有比较纯粹的现象学品格。在梳理现象学的内涵之后,可以用具体现象学家的观点、现象学的方法以及现象学的精神这三种方式切近禅宗美学。探讨现象学切近禅宗美学的方式,会给中国传统思想的现代转型带来启发,进而思考全球化时代的中国问题与中国品格。
The phenomenology pioneered by the German philosopher Husser in the twentieth century has far-reaching influence and is still one of the mainstreams of Western thought. Phenomenology and Chinese traditional thought have the possibility of deep dialogue and mutual emergence. Phenomenology has affinity with aesthetics,while Zen aesthetics has a relatively pure phenomenological character. After combing the connotation of phenomenology,Zen aesthetics can be approximated by the three methods of specific phenomenologists,phenomenological methods and phenomenological spirit. Exploring the way phenomenology's closeness to Zen aesthetics will bring inspiration to the modern transformation of Chinese traditional thought,and then think about China's problems and Chinese character in the era of globalization.
The phenomenology pioneered by the German philosopher Husser in the twentieth century has far-reaching influence and is still one of the mainstreams of Western thought. Phenomenology and Chinese traditional thought have the possibility of deep dialogue and mutual emergence. Phenomenology has affinity with aesthetics,while Zen aesthetics has a relatively pure phenomenological character. After combing the connotation of phenomenology,Zen aesthetics can be approximated by the three methods of specific phenomenologists,phenomenological methods and phenomenological spirit. Exploring the way phenomenology's closeness to Zen aesthetics will bring inspiration to the modern transformation of Chinese traditional thought,and then think about China's problems and Chinese character in the era of globalization.
引文
[1]胡塞尔.现象学的观念[M].倪梁康,译.北京:人民文学出版社,2007.
[2]胡塞尔.纯粹现象学通论[M].李幼蒸,译.北京:商务印书馆,1997.
[3]海德格尔.面向思的事情[M].孙周兴,译.北京:商务印书馆,2010.
[4]海德格尔.在通向语言的途中[M].孙周兴,译.北京:商务印书馆,1997.
[5]邓晓芒.实践唯物论新解:开出现象学之维[M].武汉:武汉大学出版社,2007.
[6]张祥龙.海德格尔思想与中国天道[M].北京:中国人民大学出版社,2010.
[7]倪梁康.心的秩序[M].南京:江苏人民出版社,2010.
[8]胡塞尔.欧洲科学的危机与超越论的现象学[M].王炳文,译.北京:商务印书馆,2012.
[9]巴什拉.空间的诗学[M].张逸婧,译.上海:上海译文出版社,2009.
[10]张祥龙.从现象学到孔夫子[M].上海:商务印书馆,2001.
[11]张节末.禅宗美学[M].北京:北京大学出版社,2006.
[12]莱茵哈德·梅依.海德格尔与东亚思想[M].张志强,译.北京:中国社会科学出版社,2003.
[13]海德格尔.存在与时间[M].陈嘉映,王节庆,译.北京:生活·读书·新知三联书店,2012.
[14]胡塞尔.笛卡尔沉思与巴黎讲演[M].张宪,译.北京:人民出版社,2008.
[15]张宪.“生活世界”与“生活—世界”———一种中国哲学本体诠释的可能性[J].现代哲学,2002,(01).
[16]倪梁康.海德格尔思想的佛学因缘[J].求是学刊,2004,(06).
[2]胡塞尔.纯粹现象学通论[M].李幼蒸,译.北京:商务印书馆,1997.
[3]海德格尔.面向思的事情[M].孙周兴,译.北京:商务印书馆,2010.
[4]海德格尔.在通向语言的途中[M].孙周兴,译.北京:商务印书馆,1997.
[5]邓晓芒.实践唯物论新解:开出现象学之维[M].武汉:武汉大学出版社,2007.
[6]张祥龙.海德格尔思想与中国天道[M].北京:中国人民大学出版社,2010.
[7]倪梁康.心的秩序[M].南京:江苏人民出版社,2010.
[8]胡塞尔.欧洲科学的危机与超越论的现象学[M].王炳文,译.北京:商务印书馆,2012.
[9]巴什拉.空间的诗学[M].张逸婧,译.上海:上海译文出版社,2009.
[10]张祥龙.从现象学到孔夫子[M].上海:商务印书馆,2001.
[11]张节末.禅宗美学[M].北京:北京大学出版社,2006.
[12]莱茵哈德·梅依.海德格尔与东亚思想[M].张志强,译.北京:中国社会科学出版社,2003.
[13]海德格尔.存在与时间[M].陈嘉映,王节庆,译.北京:生活·读书·新知三联书店,2012.
[14]胡塞尔.笛卡尔沉思与巴黎讲演[M].张宪,译.北京:人民出版社,2008.
[15]张宪.“生活世界”与“生活—世界”———一种中国哲学本体诠释的可能性[J].现代哲学,2002,(01).
[16]倪梁康.海德格尔思想的佛学因缘[J].求是学刊,2004,(06).