世界如何成为主体——论梅洛—庞蒂晚期美学通达主体间性的途径  

How does the world exist as a subject:Approaches to intersubjectivity in Merleau-Ponty's later aesthetics

作　　者：刘连杰[1] 

机构地区：[1]云南师范大学文学院,云南昆明650500

出　　处：《云南师范大学学报（哲学社会科学版）》2014年第5期83-88,共6页Journal of Yunnan Normal University：Humanities and Social Sciences Edition

基　　金：教育部人文社科青年项目"梅洛-庞蒂晚期肉身存在论美学研究"(13YJC720024)阶段性成果

摘　　要：西方现代哲学对主体间性问题的探讨要么局限于人与人的关系范围内,要么局限于人对世界的不同理解之间的关系范围内,最终都将主体性品格赋予了人。而人们尚未注意到,梅洛—庞蒂晚期哲学通过对世界本身作为主体性存在的论证,描述了人与世界之间的主体间性关系,从而将主体间性深入到了存在论的层面。从世界如何成为主体这一思路重新梳理和解读梅洛—庞蒂晚期哲学,可以发现他从哲学探究的方法论、知觉信念的研究主题和新的肉身存在论三个方面,最终认为世界不是知觉的对象,而是在知觉中现身,知觉也不是对现成世界的被动接受,而是通过调整角度为世界的现身做好准备,这样一来,我们对世界的所有知觉实际上就是知觉与世界的持续对话,从而使我们可以在人与自然世界的关系层面上谈论主体间性。In modern Western philosophy,intersubjectivity is confined within the scope of the rela-tionship among people or human understandings of the world,and both think that only human can be the subject.But people have not yet noticed that in his later philosophy Merleau-Ponty has already considered the world as a subject,and described the ontological relationship of intersubjectivity be-tween human and the world.From this,we can reinterpret his later philosophy.Through the method of interrogation,the topic of the perceptual faith and the ontology of flesh,he has concluded that the world does not stand by perception,but appear in perception.And perception is not a passive accept-ance of the ready world,but is an active preparation for the world’s coming by adjusting its angle. Thus,perceiving the world from different angles is actually an ongoing dialogue with the world,and eventually we can talk about intersubjectivity in the relationship between human and the natural world.

关 键 词：梅洛—庞蒂 主体间性 世界主体 

分 类 号：B83-06[哲学宗教—美学]