现象学与感性学的显现观比较——以张祥龙与泽尔的美学观为例  

A Comparison of Conceptions of Manifestation between Phenomenology and Aesthetics:Taking Zhang Xianglong and Seel’s Aesthetics as an Example

作　　者：蔡祥元 CAI Xiangyuan(Department of Philosophy(Zhuhai),Sun Yat-Sen University,Zhuhai 519082,China)

机构地区：[1]中山大学哲学系(珠海),珠海519082

出　　处：《同济大学学报（社会科学版）》2024年第2期56-64,共9页Journal of Tongji University:Social Science Edition

摘　　要：张祥龙在胡塞尔现象学的基础上重新诠释了显现的发生机制,阐明它就是原本的美感体验。这一以现象之显现为美的主张与泽尔的显现美学之间存在着呼应。双方都主张原本的知觉体验中就包含美。但是,与张祥龙接续、深化胡塞尔现象学不同,泽尔的显现美学传承的是鲍姆嘉登的感性学思想,他在阐发和论证显现观的时候诉诸了海德格尔的存在论和麦克道尔的知觉观,反而刻意回避了胡塞尔的现象学。因此,以胡塞尔现象学为参照背景,可以更清晰地分辨两种显现观的差异。张祥龙顺着胡塞尔思路进行拓展,将概念化认知还原到前概念化的意向构成,并结合海德格尔的思想,将意向构成进一步还原为境域构成,悬置意向对象的认知功能,以此展示一种纯意向的构成之美。泽尔与之不同,其显现之美来自概念化认知的自由活动,这种自由活动严格说来依然暗中依赖于概念化认知,只不过是它的一种无目的的应用。泽尔理路的相关困难进一步体现在他的时间观中。由于泽尔没有借助胡塞尔有关现在点与现前域的区分,其关于显现的当下性的刻画便经常陷入相互冲突的描述之中。张祥龙的时间描述则充分吸收了胡塞尔的时间晕思想,对两种时间以及两种经验的差异做出了更为清晰的说明。Based on Husserl’s phenomenology, Zhang Xianglong reinterprets the mechanism of manifestation, indicating that it is the original aesthetic experience. This perspective aligns with Seel’s aesthetics of manifestation, as both sides advocate that beauty is inherent in the original perceptual experience. However, unlike Zhang Xianglong’s development of Husserl’s phenomenology, Seel’s aesthetics of manifestation inherits Baumgarten’s aesthetic approach. When elucidating and defending the concept of manifestation, he appeals to Heidegger’s ontology and McDowell’s view of perception but deliberately avoids Husserl’s phenomenology. Therefore, with a reference to Husserl’s phenomenology, we can better see the differences between the two views of manifestation. Following Husserl’s line, Zhang Xianglong reduces his conceptualized cognition to pre-conceptualized intentional constitution, and in combination with Heidegger’s ideas, further reduces intentional constitution to horizontal constitution, thus suspending the cognitive function of the intentional object, and showing the beauty of the pure intentional constitution. Being different from this, Seel maintains that the beauty of manifestation comes from the free activity of conceptual cognition, which, strictly speaking, still secretly relies on conceptual cognition, but is a purposeless application of it. This dilemma is further reflected in his view of time. Due to his failure to utilize Husserl’s distinction between the present-point and the present-field, his description of the presence of manifestation often falls into conflict. Zhang Xianglong’s description of time fully takes advantage of Husserl’s insight, which can provide a clearer description of the differences between the two types of time and experiences.

关 键 词：显现 美 感性学 现象学 

分 类 号：B83-069[哲学宗教—美学]