臺灣東亞文明研究學刊 - 東亞經典與文化研究計畫 - 國立臺灣大學

汪 文尠 聖 對 於 他 者 真 實 構庂 成 的 力 量 探 源 ── 從 胡秦 塞 爾庵 現 象 學 的 觀毢 點 出屒 發 29
Abstract
This paper starts from the research of the intersubjective constitution in
Husserl's phenomenology, and shows that the real constitution of the other in the
Western philosophy basically appeals to two different forces, namely the force of
natural purpose and that of moral will, which, according to a just simple division,
respectively originate from the Greek and the Christian culture. The former can be
represented by Aristotle's philosophy, while the later by Kant's philosophy.
Certainly for them, the word "nature" (phýsis) can be comprehended in multiple
meanings. Especially, it has some overlapping meaning with "reason" (lógos) of
human beings, which itself is also consisted of many meanings. This manifests that
the simple division as above mentioned really has more complex implications in
regard to the relationship between "reason" and "nature" about which the Western
philosophy has discussed long since.
Under this aspect, the concept "ethics" emerges. It is different from the concept
"morality" . But because the meaning of "ethics" swings between natural destiny
and moral reason, different philosophers conceive it in different ways. So this paper
points out that Heidegger who tends to understand "ethics" in connection with the
natural destiny has another view of ethics as Aristotle and Husserl who tend to
conceive ethics in direction of the moral reason. Heidegger's this view of ethics is
rather characterized with artistic spirit. On the other hand, if and how Husserl was
more than Aristotle impacted by the Christianity is not yet treated in this paper.
After these complex implications have been cleared, we divide the different
forces which constitute the other into the following three types: artistic, ethic and
moral. They appear as result when we emphasize wisdom or will or both of them as
the essential meaning of our reason to face the nature, including the other. So the
topic of feeling—for example love, which is related to the Christian culture—as
force to constitute the other is also not to be developed in this paper.
The discussions about the other could be more abundant within the Eastern or
Chinese philosophy. The result of our research should provide them with some
ideas to rethink. This is also to be investigated later.
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