【黃玉順】神圣超出的哲學重建 ——《周易甜心一包養網》與現象學的啟示

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The philosophical reconstruction of the sacred transcendence

——The Inspiration of the Book of Changes and the Ecological Science

Author: Huang Yutong

Source: “Book of Changes” Issue 2, 2020

Time: Confucius was the 2570th year of the sixth month of the Gengzi Dingmao

                                                                                                                  Jesus July 23, 2020

 

[Abstract]Philosophy appeared in the Axiom Times with the opposite of religion, and did not abandon the inner sacred transcendence, and embarked on the path of inner transcendence of humanism. However, while achieving the results of rich civilization, it also brought serious problems. The most basic task of today’s thinking is the opposition between fighting sensibility and worship, which means the philosophical reconstruction of the divine transcendence. In this regard, the conceptual way of thinking of “solving → restoring → constructing” and the construction path of “ancient songs → metaphysical → metaphysical” in the “Book of Changes”. The latter’s “reason → nature → life” can also be used to clarify the specific steps of reconstructing the sacred transcendence.

 

【Keywords】Zhou Yi; phenomenon; sensibility and worship; sacred transcendence; philosophical reconstruction

 

The phenomenon after Edmund Husserl often echoes postmodern theories, and seems to be pursuing philosophy. For example, Martin Heidegger declared the “final end of philosophy”[1]; thus the so-called “post-philosophical civilization” emerged (Richard) Rorty: Post-philosophical Culture) [2], “Jürgen Habermas: Nachmetaphysisches Denken” [3], etc. But philosophy still exists and develops. This expression is afraid that people will always need philosophical metaphysics, that is, they need a certain “into-orthodox commitment” [4]. In fact, Heidegger’s dual-founding thoughts (after detailed) that proclaimed the “final end of philosophy” contain the meaning of “laid the foundation for existence” that is, to reconstruct philosophy. [5] So the problem is no longer “I have seen each other for a few times, and my impressions are good. My relatives have found whether we can need philosophy when we work together”, but “how to rebuild philosophy.” This certainly means reflecting on previous philosophy, especially the reflection of the intrinsic theory. The “inner transcendence” of this humanistic intrinsic theory leads to the destruction of the sacredness of the transcendent and thus brings serious problems. This article discusses the intrinsic reconstruction of the sacred transcendent, aiming to clarify: In this question, what kind of inspiration can the “Book of Changes” and phenomenon study give us?

 

1. The inner transcendence and problem of humanistic philosophyThe philosophy was born in the “Age of the Axis” and was highly developed as a religious or worshipful opposite. In this regard, karl jaspers pointed out:

 

The philosopher has appeared for the first time, and people dare to rely on their own. The Chinese mysteries and wandering fools, Indian ascetics, Greek philosophers and Israel’s prophets, despite their distinct differences in their worship and thinking content and internal temperament, are all classified as philosophers. People have proven that they have talents and compare themselves with the entire universe in terms of energy. He discovered within himself that the foundation of origin that could advance him to himself and the world. [6]

 

The “whole universe” mentioned here, that is, what Heidegger calls “the whole of being” or “the existence is an existence”, he pointed out: “From the beginning of philosophy, and through this opening, the existence of being presents itself as the basis. …It is in the real state of an existence The reason is the prenatal ability to establish the objectivity of the object, the proof mediator of the process of energy movement and historical generation, and the strong will of the value setting. “[7] Regarding this ultimate “original” manifestation in the history of Eastern philosophy, Heidegger actually traces the philosophy of Aristotle, Descartes, Hegel and Nietzsche. [8] But what Jaspers calls the existence of “the foundation of origin above the world” refers to an absolute “transcendent”.

 

This transcendent is originally “above the world”, and of course it is even more above people, that is, “external transcendence” for people and their world, that is, “external transcendence”. This is the transcendent concept before the beginning of the mind period, that is, philosophy, such as the “gods” and “God” in the East, and the “emperor” and “heaven” in the Yin and Zhou dynasties in China, whose position is “high and unparalleled”[9]; not only this transcendent is originally sacred, it is “sacred transcendence”. When philosophy is learned, people “compare themselves with the entire universe” and “discover the source foundation that can advance them to themselves and the world” inside, which means that people themselves act as the transcendent; but this transcendent is now 5:50, and there are still five minutes to get off work. The person is set in the “inner of oneself”, that is, the so-called “immanent transcendence”.

 

The so-called “inner beyond” is a broadly transmissible theory proposed by Mou Zongsan and others. It is believed that the characteristic of Chinese philosophy is “innerinclusive appexceeding” is different from and superior to the “inner beyond” of Oriental Philosophy and civilization.[10] Such two judgments are actually most basic and cannot be established. I call them “the two teachings of ‘inner beyond’”, because in fact the mainstream of Oriental Philosophy is also intrinsically beyond, and may not be superior.[11] According to the discussion above, we can say this: the opposite of “inner beyond” and “inner beyond”, On a very large level, it is actually the opposition between philosophy and religion, or perhaps the opposition between sensibility and worship, the opposition between secularity and divinity.

 

If we change the word, it is: the philosophical business means that human thinking and conception embarks on the path of “humanism” (humanism or translation of “humanism”). However, humanism is actually a double blade. The essence of humanism is what Nietzsche calls “God is dead”, that is, man replaces the original divine transcendent. In this way, People can use their sensibility to see it and act as if they are sensible. Fortunately, the humanism of the philosophical sensibility of the East has failed to think about the realm of civilization alone, and the sacred transcends the world and is exhibited in a new form. Unfortunately, since the revival of modern literature, the sacred transcends the world. The day after day, the humanistic theory began to move into a new stage of transformation and expansion. Although the philosophical and emotional theory has achieved more and more important problems, it also brings more important problems. Among them, it is particularly worthy of warning that power – including capital power and political power Desire.

 

Even though Kant said, “I have to place knowledge in order to give rise to the rank of the worship”, that is, “the assumption of God, unrestrained and souls for the practical use of my sensual needs” [12], but in him, the divine transcendent is regarded only as a “assumption” (postulate or translation “public”) of human-like realism, this is still the inner transcendent of the philosophical humanism, which lacks the existence of the true divine transcendent, and is actually God官网官网官网官网官网官网官网官网官网官网官网官网官网官网

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Of course, all this does not mean giving up sentiment and rejecting philosophy; but no matter what, we must fight against the tension between sensibility and worship. Therefore, the task of thinking today is to rebuild the sacred transcendence philosophically, or it may be called rebuilding worship sensually.

2. The number of repetitions and number of “photographies”

 

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When talking about “photography”, we must first pay attention to the use of its replicas and numbers. The “photography” of replicas refers to the “phenomenological philosophy” in “photography movement” [13], while the “photography” of a single number refers to the “phenomenological approach” adopted by these philosophies.

 

Since Husseal’s pioneering conscious phenomena, many philosophies have emerged in graphic learning, such as Max Scheler’s material phenomena, Nicolai Hartmann’s value phenomena, Heidegger’s current phenomena, Gabriel Marcel’s theology phenomena, Jean官网-Paul Sartre’s preservation phenomenon, Maurice Merleau-Ponty’s knowledge phenomenon, Paul Ricoeur’s interpretation phenomenon, Emmanuel Levinas’ time phenomenon, and so on. In addition, there are also phenomenal philosophy outside the Eastern world, and Chinese examples are


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