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    题名: 指引歷程看神性與美－一個現象學進路
    Divinity and Beauty through the Process of Indication-A Phenomenological Approach
    作者: 汪文聖
    Wang, Wen-Sheng
    贡献者: 政大哲學系
    关键词: 形式指引;現象學;海德格;神性;美
    Formal Indication;Phenomenology;Heidegger;Divinity;Beauty
    日期: 2011-10
    上传时间: 2012-08-15 09:32:07 (UTC+8)
    摘要: 此論文欲指出海德格藉其現象學方法－形式指引－而獲致他所理解的神性與美之本真意義。在和胡塞爾的現象學方法比較之下，本文強調出形式指引的意義不只是和客觀對象相關遠的語言記號而已。對海德格而言，熟悉與依賴於世界顯示了指引的方向為世界性本身，要落實此指引在於記號不只是作為一種器具，更是作為一種符號，而符號以揭示存有或真理為目的。對存有的揭示是從此有出發，這被理解為此有之模仿存有。故此有可被視為一種記號、符號或圖像，而存有被視為另一種圖像，這是有如上帝之象意義般的圖像。存有之被此有揭示或模仿則仰賴於存有的贈與，這預設了此有對於自我有限的自覺，其則常表現於人的謙卑、懺悔或祈禱當中。此有在其事實性生活經驗的實作決定了存有的揭示。在這種存有揭示的意義下獲得之神性與美是來自此有的實作性。這即表示神性與美在指引的歷程中來展現。而這也表現在中國的哲學中裡。透過唐君毅對於中國圖像式語言文字的詮釋，本文將比較中國具圖像式的語言與西方文化中里亦有的圖像式語言。而中國語文如同一種藝術，它的學習是一種修道，並以成（神）聖為目的。藝術作品作為修道之路，中國的圖像式語言實只是一個例子而已。在對中國哲學的討論中，我們見到因為「修道之謂教」，而人可實際地被教化、感化，而導致了「明」，並導致了「誠」。故人的意志與天（和上帝時為同義）的意志是一致的。在中國哲學裡，順著自然與規定自然是同一的事。然而，海德格形式指引固然向著美與神性指引，其一方面來自此有事實性生活經驗的實作，另一方面來自存有或上帝的贈與，雖然海德格欲從此有的實作來瞭解存有或上帝，但他實不能同時保有西方希臘與基督教兩種文化，而不落入一是從下而上，一是從上而下的指引衝突立當中。反之，中國哲學似可滿足海德格形式指引的理念，因從下而上與從上而下正可協調起來，這歸功於中國人對於人性的基本瞭解為「人為有限但可無限。」
    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."
    關聯: 哲學與文化月刊, 38(10), 107-128
    数据类型: article
    显示于类别:[哲學系] 期刊論文

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