论文部分内容阅读
本文指出,从西方哲学的视角来看,近代科学的兴盛在很大程度上使得对“人”的研究成为自然科学的一部分,而人的自然化则使得宗教(基督教)成为唯一关注人本身的“学说”.因而,如何使人(尤其是其精神世界)成为科学探讨的对象,亦即如何建立真正的“人文科学”,这是西方哲学进入现代以来面临的最大问题之一.胡塞尔现象学的整个方案可被理解为重建人文科学的尝试,从概念上为人文科学提供了新的框架.作者还借助马丁·布伯对第二人称“你”在人伦关系中的本源性地位的揭示,深刻分析了那永恒“在场”的“你”所涉及的一系列问题,指出中国儒家的“仁”与西方基督教的“爱”都根源于“你与我”这样一种直接的对话关系,而人文科学的大厦也恰恰应该建立在这一关系的基础之上,从而以科学的形态取代宗教长期占据的位置.本文最后认为,自然科学可使自然光亮起来,人文科学则以这“光亮”本身为探究的对象,而其中所体现的正是人类之永不止息的“斗争”精神.
This article points out that from the perspective of western philosophy, the prosperity of modern science largely makes the study of “people” a part of the natural sciences, and the naturalization of man makes religion (Christianity) the only one concerned with human beings “Theory.” Therefore, how to make people (especially their spiritual world) an object of scientific inquiry, that is, how to establish a true “humanities science” is one of the biggest problems Western philosophy has faced since entering modern times.Husser The entire scheme of phenomenology can be understood as an attempt to rebuild the humanities and provide a new framework for the humanities in concept.With Martin Buber’s revelation on the origin of the second person “you” in the relationship between men and women , Analyzed profoundly the series of questions involved in the “you” of the eternal “presence”, and pointed out that the “benevolence” of Chinese Confucianism and the “love” of Western Christianity are all rooted in a direct dialogue relationship such as “you and me” The building of the humanistic sciences should also just be based on this relationship, so as to replace the long-term occupying position of religion with a scientific form.This paper concludes that the natural sciences may The natural light, the humanities science is the “light” itself as the object of inquiry, which is reflected in the human being is never stopped the “struggle”.