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Divinity and Beauty through the Process of Indication-A Phenomenological Approach
|Issue Date: ||2012-08-15 09:32:07 (UTC+8)|
This paper wants to point out Heidegger's phenomenological method, formal indication, by which divinity and beauty for Heidegger gain their authentic meanings. The sense of formal indication will be highlighted by comparing Husserl's phenomenological method, which is manifested in the constitution of signs instead of indications. By this comparison we learn that our familiarity with and dependency on the world show already the toward-which of the indication, but the realization of the indication relies on the notion that signs not only serve as equipment, but also as symbols, which aim at disclosing Being or truth.The disclosure of Being out of Dasein is to be understood as Dasein's imitation of Being. So Dasein is shown as a mode of sign, symbol, or image, and Being is shown as another mode of image to which the image of God belongs. The disclosure or imitation of the latter by the former relies on the donation of Being, which presupposes Dasein's self-limited awareness shown in humbleness, confessions, and blessing, etc.Dasein's enactment in his/her factical life experience determines the disclosure of Being. Divinity and beauty in the sense of disclosure of Being gain their meaning out of Dasein itself with his/her certain enactment. This is what I mean that divinity and beauty manifest themselves in the process of indication. It is also shown in Chinese philosophy.Through Tang Chun-l's interpretation of Chinese image language, we will make a comparison between the image character of Chinese thinking and language with the image language in Western cultures. We learn that art is for Chinese philosophy a way of regulation of the Path aiming at becoming God. Chinese image language as a work of art is an example of this.In a discussion about Chinese philosophy, we will see that because of instruction human beings will be practically cultivated, from which intelligence results. It further results in sincerity. Then the human will is in accordance with the will of Heaven, which is sometimes synonymous with God. In Chinese philosophy, following the nature and determining the nature is the same.However, we see that Heidegger's formal indication aims at indicating the beauty and divinity on the one hand out of the enactment of the factical life experience of Dasein, and on the other hand, out of the donation of Being or God; although he wants to interpret Being or God in the sense of Dasein's enactment. Heidegger himself seems to be incapable to withhold the Western traditions of the both Greek and Christian sides without falling in a contradictory way of indication: bottom-up and top-down.Chinese philosophy seems to be able to satisfy Heidegger's idea of formal indication, for the two ways of indication can be harmonized. It owes to our basic understanding of human beings as "People are limited but can be unlimited."
|Relation: ||哲學與文化月刊, 38(10), 107-128|
|Data Type: ||article|
|Appears in Collections:||[哲學系] 期刊論文|
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