长久以来,专家们一直在讨论,胡塞尔的作为包含一切科学的哲学观念是否能够应用于其他文化。关键问题是:被认为应用于欧洲精神的现象学侵犯了非欧洲的世界观吗?现象学虽然彻底地批判了缘于实证科学的同化作用,然而,一方面,凭借扩展欧洲科学的概念,另方面,考虑到它是一种最终的和有约束力的一般标准,胡塞尔现象学本身没有使用同化作用吗?通过宣称其原则所推论出来的合法的理论与实践对一切家居世界都有效,现象学的这种十足的同化作用没有干涉其他文化吗?相关于胡塞尔的诸种基本定义,我想略述一种方式,在此之中,现象学能够避免被指责带有非法的同化作用。我将分四个步骤进行:第一,澄清问题;第二,力图说明操心的结构环节在同化作用成就的发展中是决定性的;第三,继续由此出发去探讨现象学与同化作用之间的关系;最后,描述从一种交互文化现象学中发展出来的方法论进路的特征。 For a long time, experts have been discussing whether Husserl’s philosophy, which contains all scientific ideas, can be applied to other cultures. The key question is: Is phenomenology applied to the European spirit a violation of non-European worldviews? Although phenomenology has thoroughly criticized the assimilation of empirical sciences, on the one hand, by virtue of its extension of the concept of European science, on the other hand , Given that it is a general and final, binding standard, does Husserl’s Phenomenology itself use no assimilation? It is valid for all the homeworlds by legitimate theories and practices inferred from the principle of its assertion Does this total assimilation of learning interfere with other cultures? I would like to outline a way in which Husserl’s basic definitions go, in which phenomenology avoids being accused of having an illegitimate assimilation . I will proceed in four steps: first, to clarify the issue; second, to try to show that the structural links of concern are decisive in the development of the achievements of assimilation; and thirdly, to continue the discussion between phenomenology and assimilation Finally, describe the characteristics of the methodological approach developed from an interactive cultural phenomenology.