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主客二分的对象化思维模式,遮蔽了对“主体”本身领悟的可能性。“主体性”肇始于笛卡尔的“我思故我在”,在德国古典唯心论那里展示为“自我意识的运动”。“主体性”积淀和涵盖全部人性,应当超越德国古典唯心论。作为内涵更为丰富深刻的范畴,“主体间性”或“交互主体性”伴随着对于“生活世界”的重视,而成为新的重要的哲学课题。胡塞尔在“生活世界”和“交互主体性”思想中突出“交往”和“有效性”,开了哈贝马斯“交往理论”的先河。从“语义学”转向“语用学”理解“主体间性”,并强调“以言行事”,才能真正进入实际的“交往”和“主体互动”,从而营造出主体间得到共识和沟通的语境。
The subjective and objective subjective thinking mode obscures the possibility of comprehending the “subject” itself. The “subjectivity” originated in Descartes’s “I think, therefore I am,” presented in German classical idealism as “a movement of self-awareness.” The accumulation of “subjectivity” and the coverage of all humanity should go beyond the German classical idealism. As a more profound category of connotation, “intersubjectivity” or “interactive subjectivity” has become a new and important philosophical topic with the emphasis on the “life world.” Husserl made prominence of “engagement” and “validity” in his “living world” and “interactive subjectivity” thoughts and opened the precedent for Habermas’s “Theory of Communication.” From “semantics” to “pragmatics” to understand “intersubjectivity”, and emphasize “acting by words”, can we actually enter the actual “interaction” and “subject interaction” so as to create the consensus and communication among subjects Context.