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|Other Titles: ||Philosophical Considerations on Cultural Transmission|
Cultural Transmission;Theory of Human Nature;Cultural Philosophy;Ontology;Generosity
|Issue Date: ||2013-12-20 17:45:37 (UTC+8)|
|Abstract: ||無論同文化之間的傳衍或異文化之間的傳輸，其中最重要的是「傳」這一動態概念。本文所要考量的，正是文化傳衍或傳輸所涉及的哲學基礎，包括人性論、文化哲學，以及存有論三個層次。首就人性論言，當代學者像杭斯基(N. Chomsky, 1928-)訴諸「語言能力」或哈柏瑪斯(J. Habermas, 1929-)所謂「溝通能力」，皆未能提供文化傳輸以人性論基礎。為此，本文詳論人的原初欲望走向多元他者並建構有意義的表象，以之做為傳達與溝通在人性中的根本動力。其次，從本人的外推論並以交談為相互外推，來建立文化傳輸的文化哲學基礎，並討論文化傳輸中所涉及的詮釋與批判問題。最後，本文勾勒出文化傳輸的存有論基礎，其要旨為動態關係的存有論，並賦予「即存有即生成」「即存有即活動」以新詮，兼論及傳輸物項的過渡性存有地位。最後，本文以對文化創造與傳輸最為根本的慷慨精神做為總結。|
What is the most important component in the term "cultural transmission," though differentiable into transmission in the same tradition and that among different traditions, is the act of transmission itself, which is a dynamic concept. This paper will consider the philosophical foundation of it. We will do this on three levels: theory of human nature, cultural philosophy, and ontology. First, as to the theory of human nature, contemporary scholars, like Chomsky's idea of "linguistic competence," or that of Habermas's "communicative competence," were unable to offer a foundation of language and communicative act in human nature. That is why we work first on this to elaborate a theory of human nature which is based on a vision of human original desire tending toward many others and ever higher systems of representations to construct a meaningful world and share with many others. Second, we will attempt in lay a philosophical foundation to cultural transmission by basing this on my theory of strangification and "dialogue as mutual strangification." Also, we will include a critical component in the process of interpretation always necessarily involved in cultural transmission. Three hermeneutic steps, that is, explanation, understanding and critique, are elaborated as the methodology to be applied in the process of interpretation in the cultural transmission. Third, we work out the ontological foundation of cultural transmission on the ontology of dynamic relationship, and thereby we give a new interpretation to the ontological propositions that "To be is to become" and "To be is to act," while we offer the status of "transitory beings" to the objects involved in the cultural transmission. This paper will end up with the idea of generosity which is essential to both cultural creativity and cultural transmission.
|Relation: ||哲學與文化月刊, 38(10), 3-21|
|Data Type: ||article|
|Appears in Collections:||[哲學系] 期刊論文|
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