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针对伽达默尔强调对话双方之间的直接关系,霍耐特主张在对话双方之间设置起中介作用的第三者。这一第三者不仅指普遍性道德规范,即对话双方共同遵循的外在道德约束,而且指内在道德意识,即对话双方分别从自身立场出发而形成的对道德规范的认可和接受。同时,第三者还指具体道德情境,即对话双方均根据道德规范对对方的适用性确定自身对对方采取的态度和做法。因此,这一第三者指道德规范与道德意识、道德情境的相互中介,即普遍性他者与具体的他者的往复运动。这样一种往复运动充实了主体间关系的内容,取消了伽达默尔主张的主体间关系的直接性,在一定程度上以长途解释学的方式弥补了短途解释学的不足。
In response to Gadamer’s direct emphasis on the direct relationship between the two parties to the dialogue, Honnet advocated the establishment of a mediator between the parties to the dialogue. This third party not only refers to the universal ethics, that is, the external moral restraint that both parties to the dialogue follow, but also refers to the internal moral awareness, that is, the approval and acceptance of ethics formed by the two parties from their respective standpoints. At the same time, the third party also refers to the specific moral situation, that is, both parties to the dialogue determine their attitudes and practices on each other according to their applicability to each other according to moral norms. Therefore, this third party refers to the reciprocal mediation between moral norms and moral consciousness and moral situation, that is, the reciprocal movement of the other and the other. Such a kind of reciprocating movement enriches the content of the relationship between the subjects, abolishes the directness of the Gadamer’s assertion of the inter-subject relationship, and compensates for the shortcomings of short-range hermeneutics to a certain extent by means of long-distance hermeneutics.