海德格的現象學還原與結構

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题名:	海德格的現象學還原與結構
其它题名:	Heidegger’s Phenomenlogical Reduction and Structure
作者:	洪育民
贡献者:	彭文本東海大學哲學系
关键词:	現象學還原法;此在;煩;真理;詩 phenomenological reduction;Da-sein;care;Aletheia;poem
日期:	2005
上传时间:	2011-04-27T08:22:46Z (UTC)
摘要:	摘要海德格從胡賽爾那裡學習到包括一些「排除」、「置入括號」和「懸置」等方式的現象學還原法，並且將它使用在人類的生存，此在上。從「在世界之中存在」開始，他發現「在…之中」和「世界性」的本質直觀意義，而且接著透過「煩忙」與「煩神」，因緣和意蘊讓先天的結構呈現在那裡。當諸如他人與上手物的客體在此在結構上有其本源，做為自我的主體也有著同樣的位置，常人。跟著海德格的腳步，我們看見「能在」的先天結構和「此在」的生存之為「煩」。關於現身情態、領會和言談的煩是此在的存在和此的生存論建構，如同生存之光。海德格運用這些概念去向我們展示包括沉淪和被拋狀態的非本真此在以及關於死亡、良知、罪責和處境的本真此在。他看見真理和此在之為煩的結構，「先行於自身的已經在的共同寓於」的存在。然後，他試圖接近更加先天的此在之為整體的結構，所以他將他的現象學帶到做為存在問題的超越境域的時間性以及做為此在能在的傳承的歷史性。最後，存在的問題仍在那裡，我們將此在的「此」保持在本質同一的循環，並且把此在的「在」做為去生存在煩之為生存之光。海德格有著他的和古希臘人與亞里士多德一同的現象學的和詩意的觀看，而真理女神就站在那裡。那讓我們重新獲得將存在者解蔽為在場者的能力，在場者稱為我們切近生活中一同生存的希臘眾神。「走向事物本身」讓我們回到做為此在的先天結構的真實實際存在。 AbstractMartin Heidegger learned phenomenological reduction, which includes some ways of “excluding”, “parenthesizing”, and “epoche”, from Edmund Husserl and applied it on the analysis of existence of human being- Da-sein. Starting from “being-in-the-world”, he found the intuitional meanings of“being-in”and “worldliness”, and continually through taking care of and concern, relevance, significance and let the whole a priori structure appear there. When object as others and handiness has its origin in the Da-sein structure, subject as a self has also the same origin called: the They. Following Heidegger’s step, we see the a priori structure of “potentiality of beings” and Da-sein’s existence as “care”. Care is the being of Da-sein and the existential constitution of ‘there’, about attunement, understanding and discourse, like a light of existence. Heidegger used these concepts to show us the inauthentic Da-sein which is including falling prey and thrownness, and the authentic Da-sein which is about death, conscience, guilt and situation. He saw truth, and the structure of care as the being of Da-sein as “being-ahead-of-itself-in-already-being-in as being-together-with”. Then, he wanted to approach more a priori structure of Da-sein as a whole, so he took his phenomenology to the temporality as the transcendental horizon of the question of Being and the historicity as inheritance of potentiality of beings of Da-sein. Finally, the question of Being is still there, we keep the “da” of Da-sein in a constitutive circle and “Sein” as to live in the Care of the light of existence. Heidegger has his phenomenological and poetic sight with Greek and Aristotle, and Aletheia stands there. That makes us regain the ability to discover concealment as unconcealed beings as the presence, that is called gods of Greek living with our closest life. “To the things themselves” let us go back to our true reality as the a priori structure of Da-sein.
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