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交往如何可能:基于哈贝马斯、胡塞尔和列维纳斯的思考
邱戈
The Origin and Boundaries of Communication: Based on the Thinking of Habermas, Husserl and Levinas
Qiu Ge

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摘要  哈贝马斯赋予了交往程序本体论地位,并指出了不同话语类型的交往合理性由交往本身的各种有效性前提的满足来保证。胡塞尔则指出了合理性不过是一种宏大的构想模型,而交往的起点源于先验主体的意向性在他人那里植入了一个“变形自我”所构造的“第一社区性”。但是,胡塞尔的第一社区性发源于先验自我内部,面临唯我论的诘难。为了解决自我向内坍塌的问题,列维纳斯提出了面向他人的交往动力学原理。通过面向他者,为他人负责,为一种可持续的交往提供了神圣的(似不妥,意指列维纳斯从上帝那里获得的绝对他者的使动性)动能和伦理的方向。三位思想家共同构建了理性背景下的交往可能性:交往只在最高实在的生活世界中、在他我区隔的前提下才是可能的,由此形成了自我—世界—他人的基本结构,该结构的基本动力来源于自我意识的意向性。但自我意识的构造和交往发生的源初性问题还需继续探索。
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邱戈
Abstract:The initial interaction is shown as the interaction between people. In the process of communication, people will form a specific communication model, form small groups, and eventually constitute a community. Although communication was subject to some explicit social conditions and norms, Habermas further emphasized the ontological status of communication as a procedure--the premise of validity of communication generated through argumentation in communication, including authenticity, reality, correctness, appropriateness, sincerity, intelligibility and comprehensiveness and other effective requirements, which is the core of the rationality of communication--corresponding to the essence of things, and a basic human quality. In this light, Habermas considered the communicative behavior and procedures as the hints of the intrinsic characteristics of humans to deal with the limits of the theory of “keeping communication through communication”. However, Husserl pointed out that given the typification and idealization caused by the common experience between subjects in the daily life, rationality was just a grand conceptual model. So how could such common activities be carried out and the synchronic experience be obtained? In response to this question, Husserl addressed that it is the transcendental subject that impresses others by means of intentionality, and makes up a "transformed self" in the other, thus establishing the first community within the self, which constitutes the foundation of the inter-community of all other subjects at a higher level. However, it is reasonable for us to consider it a paradoxical matter that Husserl faced the threat of solipsism but publicity originated from the dark and unclear interior of the transcendental ego. According to the contradiction between the transcendental ego and multiple transcendental subjects that Husserl couldn’t handle, Levinas proposed “facing others”, the principle of communication dynamics. Levinas believed that others were the bearers of the cold and oppressive existence in the void, the beings who have never been defined, while death was similar to the other and God was the optimal face of the other, which was a question with the characteristics of infinity and uncertainty. When facing others, being responsible for others, setting the direction for a sustainable exchange, providing the original kinetic energy and putting morality before existence were defenses of human goodness, which was the ultimate foundation of the possibility of public communication in the context of Western rational thought. From the perspectives of the three thinkers above, communication was only possible in the highest real world of life and on the premise of distinction between others, thus forming the basic structure of self-world-other with its basic motivation intentionality from consciousness. However, none of the above three thinkers solved the problem of deeper source of communication. Therefore, it is necessary to explore the structure of human self-consciousness in-depth, and this study offers an analysis of symbol and language regarding the suspension of consciousness.
    
引用本文:   
邱戈. 交往如何可能:基于哈贝马斯、胡塞尔和列维纳斯的思考[J]. 浙江大学学报(人文社会科学版), 2020, 6(5): 190-. Qiu Ge. The Origin and Boundaries of Communication: Based on the Thinking of Habermas, Husserl and Levinas. JOURNAL OF ZHEJIANG UNIVERSITY, 2020, 6(5): 190-.
链接本文:  
https://www.zjujournals.com/soc/CN/     或     https://www.zjujournals.com/soc/CN/Y2020/V6/I5/190
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