杜夫海纳对“情感先天”的发生现象学阐释  

Dufrenne's Genetic Phenomenological Explanation of“Affective A Priori”

作　　者：黄子明 Huang Ziming(the Department of Philosophy at Sun Yat-sen University,Guangzhou 510275,Guangdong Province,China)

机构地区：[1]中山大学哲学系,广州市510275

出　　处：《文艺理论研究》2024年第6期178-184,共7页Theoretical Studies in Literature and Art

摘　　要：现象学美学中关于“情感先天”的问题可以溯源至近代认识论美学中对于审美情感普遍性的争论,杜夫海纳从发生现象学的视角对之予以阐释。“情感”是经由作品触发而由主体构成的感受对象,“先天”则是主体中预先形成对象的一种方式。作为对象的构成结构,情感先天表明客观性的宇宙论先天与主观性的生存论先天的统一。作为主体的存在态度,情感先天建基于审美知觉中的呈现先天和再现先天。我们对情感特质的把握有赖于我们事先形成的先天认识,即情感范畴,这种认识作为存在方式贯穿于我们对情感特质的感受。“习性”作为主体间行为的产物构筑了人格自我的深度,审美的先验主体只有从自我深处与他人沟通时,才能实现审美情感的普遍性。The discussion on the nature of the affective in phenomenology can be traced back to the debate on the universality of the aesthetic affective in modern epistemological aesthetics. Dufrenne interpreted it from the perspective of genetic phenomenology and identified it as a problem of “affective a priori.” The “affective” is an object of feeling triggered by the work and constituted by the subject;and “a priori” is a means of preforming the object within the subject. As the constituent structure of the object, the affective a priori indicates the unity of the objective cosmological a priori and the subjective existential a priori. As the existential attitude of the subject, the affective a priori is based on the a priori of presentation and the a priori of representation in aesthetic perception. Our understanding of the affective qualities relies on our a priori knowledge that is formed in advance, that is, affective categories, which run through our feelings of the affective qualities as a mode of being. As the product of intersubjective behavior, “habitus” constitutes the existential depth of the personal ego. The transcendental subject of aesthetics can attain the universality of aesthetic affective solely via communicating with others from the deep self.

关 键 词：杜夫海纳 发生现象学 情感 先天 

分 类 号：G63[文化科学—教育学]