《欧陆哲学》笔记 - 更新中……

《解读欧陆哲学》

Continental Philosophy - A Very Short Introduction

Simon Crithley

江怡 译

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欧陆哲学

Continental Philosophy.

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思辨哲学

speculative philosophy

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分析哲学

analytic philosophy

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英美哲学

Anglo-American philosophy

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批判 实践 解放

Critique Praxis Emancipation

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(p5) The question is: does the scientific conception of the world eradicate the need for an answer to the question of the meaning of life? Does the body of knowledge require the appendectomy of wisdom?

问题是：科学的世界观彻底拍出了寻求生命意义问题答案的需求了吗？知识的躯体需要切除智慧这个阑尾吗？

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(p7) if what is mistaken in much contemporary philosophy is its infatuation with science, which leads to scientism, then the equally mistaken rejection of science leads to obscurantism. One of my closing claims will be that there is a risk of obscurantism in some contemporary Continental philosophy. So, if the risk of contemporary philosophy is scientism, then its obverse reflection is obscurantism. In John Stuart Mill's words, ' the on doctrine is accused of making men beasts, the other lunatics'.

如果许多当代哲学所犯的错误就是被科学冲昏了头脑并导致科学主义，那么同样错误的抛弃科学则导致了蒙昧主义。我的一个结论将是,某些当代欧陆哲学中就存在着蒙昧主义的危险。所以，如果当代哲学的危险是科学主义，那么与它对应的就是蒙昧主义。用穆勒的话说：“人们谴责一个理论使人变成野兽，而另一个使人变成了疯子。”

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(p9) ...Hegel on the life and death struggle for recognition as part and parcel of the ascent to absolute knowing;

黑格尔将认知的生死之争看做上升到绝对认知的重要部分；

Nietzsche on the death of God and the need for a revaluation of values;

尼采轮式上帝之死以及对价值重估的需求；

Karl Max on the alienation of human beings under conditions of capitalism and the requirement for an emancipatory and equitable social transformation;

马克思论述人类在资本主义条件下的异化和对于追求解放和公正的社会变革的需求； 

Freud on the unconscious repression at work in dreams, jokes, and slips of the tongue and what that reveals about the irrationality at the heart of mental life;

弗洛伊德论述梦境、玩笑、口误中跳线的无意识压抑以及它所揭示出的精神生活核心的非理性；

Heidegger on anxiety, the deadening indifference of inauthentic social life, and the need for an authentic existence;

海德格尔论述焦虑、非真实社会生活中的麻木冷漠以及对真实存在的需要；

Satre on bad faith, nausea, and the useless but necessary passion of human freedom;

萨特论述自欺、憎恶以及渴望人类自由的无用但却必须的激情；

Albert Camus on the question of suicide in a universe rendered absurd by the death of God

加缪论述上帝之死造成的荒谬宇宙中的自杀问题；

Emmanuel Levinas on the trauma of our infinite responsibilities to others

列维纳斯论述我们对他人无限责任的创伤；

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(p11)That is, the appeal of Continental philosophy is that it seems closer to the grain and detail of human existence. It seems truer to the drama of life, to the stuff of human hopes and fears, and the many little woes and weals to which our flesh is prone.

这就是说，欧陆哲学的吸引力就是它似乎更为接近人类存在的细微之处，它似乎更忠实于生活的戏剧、更忠实于人类的希望、恐惧、悲哀和幸福。

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(p15) Frege was the grandfather of analytic philosophy, Husserl the founder of the phenomenology school... Dummet compares them to the Rhine and Danube, 'which arise quite close to each other and for a time pursue roughly parallel paths, only to diverge in utterly different directions and flow into different seas.' Although it is clear, for Dummet at least, that Frege's Rhine is the right course for thought (while Husserl's Danube debouches into the idealist Black Sea of the Continental tradition), this is an instructive and suggestive image which rather nicely destablizes the distinction between philosophical traditions.

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弗雷格是分析哲学的先祖，而胡塞尔是现象学的奠基人……达米特将两人比作莱茵河与多瑙河，“他们的源头离得很近，一段时间有着大致平行的河道，后来却分而流向完全不同的方向，注入不同的海域。”虽然至少在达米特看来，弗雷格的莱茵河显然是思想的正道（而胡塞尔的多瑙河则流入了欧陆传统的唯心论黑海），但这仍然是很有启发的建设性意象，在很大程度上动摇了这两种哲学传统之间的区别。

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Kant - 1781 - First Critique - Critique of Pure Reason - epistemological issues

Kant - 1799 - Third Critique - Critique of the Power of Judgement - the greater systematic ambitions 

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(p57) ... the texts of the Continental tradition make up a kind of documentary archive of philosophical problems, with a distinct relation to their context and our own and marked by a strong consciousness of history. We will use different resources in this archive at different times, depending on the nature of the problems we are confronted with and seeking to think through. But what characterizes many of the texts in this archive is that - like those of Hegel, Marx, and Nietzsche - they are characterized by a strong historical self-consciousness that will not allow them to be read without reference to their context or our own.

 

……欧陆传统的文本构成了哲学问题的一种记录档案，这这种文本与他们和我们自己的语境都有清晰的关系，表现为一种强烈的历史意识。我们会在不同的时间使用这个当但中的不同资源，这取决与我们面对和需要处理的问题的性质。正如黑格尔、马克思和尼采的文本一样，这个档案中的文本都具有强烈的历史自我意识，这些著作无法在脱离了他们以及我们的语境时得到解读。

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(p62) This insight into historicity has the consequence that deep philosophical questions about the meaning and values of human life can no longer legitimately be referred to the traditional topics of speculative metaphysics - God, freedom, and immortality - topics regarded as cognitively meaningless, although morally defensible, by Kant. Rather, the recognition of the essential historicity of philosophy (and philosophers) implies two matters:

1. the radical finitude of the human subject, i.e. that there is no God-like standpoint or point of reference outside of human experience from which our experience  might be characterized and judged; or, if there is, then we can know nothing about it
2. the thoroughly contingent or created character of human experience. That is, human experience is all-too-human, it is made and remade by us, and the circumstances of this fabrication are by definition contingent.

Once the human being has been located as a finite subject embedded in an ultimately contingent network of history, culture, and society, then one can begin to understand a feature common to many philosophers in the Continental tradition, namely the demand that things be otherwise. If human experience is a contingent creation, then it can be recreated in other ways. This is the demand for a transformative practice of philosophy, art, poetry, or thinking that would be capable of addressing, criticizing, and ultimately redeeming the present. The demand, then, that runs through much of Continental thought and which continues to inspire philosophers like Habermas and Derrida, is that human beings emancipate themselves from their current conditions, which are conditions not amenable to freedom. As Rousseau said - and this was the rallying cry of the young German and English romantics at the end of the 18th century - 'Man was born free, but is everywhere in chains.' Critique and emancipation are two ends of the same piece of string.

 

这种对历史性的洞见的结果是，关于人的生活意义和价值的深层哲学问题再也不能合法地归结为上帝、自由和不朽这些传统的思辨形而上学概念，在康德看来，尽管这些命题在道德上合乎清理，却毫无认知意义。相反，认识到哲学（和哲学家）的历史性本质就意味着两件事情：

 

1. 人的主体的极端有限性，即在人的经验之外，在没有什么类似于上帝的立场或参照点，可以让我们描绘或判断自己的经验，或者，即使存在这种立场或参照点，我们也无法对此有任何了解。
2. 人的经验的完全基于偶然或构建的特征，也就是说，人的经验完全是人类的，是由我们塑造和再塑造的，这种构建的环境在定义上就是偶然的；

一旦人被置于完全偶然的历史、文化、社会网络中的有限主体的位置，我们就可以逐渐理解许多欧陆哲学家的一个共同特征，即要求事物是别的样子。如果人的经验来自偶然的构建，那它就应能用别的方法重新构建。这是对哲学、艺术、诗歌或思想进行变革的要求，这种变革是对现实的表达、批判和救赎。这样，贯穿于许多欧陆思想之中，并继续启发着哈贝马斯和德里达的要求就是，人要从当前的不自由的状态中解放自己。卢梭说：“人生而自由，但却总是在枷锁之中。”这也是18世纪末年轻的德国和英国浪漫主义者的战斗宣言。批判和解放就是这同一条线索的两端。

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(p72) One might say that the touchstone of philosophy in Continental tradition is the question of praxis: that is to say, our historically and culturally embedded life as finite selves in a world that is of our own making. It is this touchstone of praxis that leads philosophy towards a critique of present condition, as conditions not amenable to freedom, and towards the emancipatory demand that things be otherwise, the demand for a transformative practice of philosophy, art, thinking or politics. Perhaps this fact begins to explain a possibly puzzling feature of philosophy in the Continental tradition, namely the theme of crisis that, in different forms, runs like an underground stream through the traditions of German idealism, Marxism, phenomenology, sychoanalysis, and the Frankfurt School. Such a mood of crisis can also be found in the culturally and politically more self-conscious areas of the analytic tradition.

 

可以说，实践问题是欧陆传统哲学的试金石，这种实践是在我们自己创造的世界中，嵌入历史和文化之中的有限自我的生活。正是这块实践的试金石将哲学导向对现实的不自由的状况的批判，导向对让事情变成其他样子的解放的要求，要求对哲学、艺术、思想或政治进行转变。也许正这个事实开始解释欧陆哲学的一个令人困惑的特征，也就是危机的主题像是一条暗河以各种形式的贯穿于德国唯心论、马克思主义、现象学、心理分析和法兰克福学派之中。在分析传统中，在文化和政治上自我意识较重的领域也可以看到这种倾向。

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(p83) It is this declaration of meaninglessness that Nietzsche identifies as nihilism and which he detects in three nascent forms:

 

1. 'passive nihilism', pessimism, Schoenhauer, 'European Buddhism'

2. 'active nihilism',  Russian anarchism, various extremist political movement

3. 'armchair nihilism', 'Modern society...no longer has the strength to excrete', weariness, apathy, exhaustion and fatigue, the character Eeyore in Winnie the Pooh

 

尼采所说的虚无正是这里的无意义，他并且发现了虚无的三种存在形态：

1、消极的虚无，悲观主义，叔本华，欧洲佛教

2、积极的虚无，俄国无政府主义，各种极端政治运动

3、脱离的虚无，“现代社会……不再有力量排泄了”，厌倦、冷漠、精疲力竭、疲惫不堪，动画片维尼熊中的屹耳

 

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(p115)...when I open my eyes and look around at the world I have complete faith that it both exists and is richly meaningful. The problem is that this faith breaks down when I start to reflect on it and ask myselft, 'Well, how can I be certain that there is an external world for me when the evidence of my senses is not always completely reliable?' How does one regain the naivety of the perceptual faith when one has already attained the standpoint of reflection? Merleau-Ponty answers this problem with a notion of what he calls 'hyper-reflection: the pre-theorectical substrate of experience. The point here is the that access to the pre-theorectical level of human experience is not necessarily immediate for human beings like us who have attained the theoretical attitude of the sciences. Phenomenology therefore implies relearning to see the world in all its palpable and practical presence.

……当我睁开眼睛，我完全相信眼前的世界的存在和富有意义。问题是，当我开始反思，就会问，“既然我的感觉并不总是完全可靠，我有怎样才能相信感觉到的这个外部世界确实存在？”如果人已经处于这种反思的位置，那应该怎样才能保持对知觉的持久的朴素的信心？对这一问题，梅洛——厐蒂回应以他所谓的“超反思”这一概念：一种先于理论的作为基底的体验。这里的关键是，了解这种前理论层面上的人类体验，对于我们这些已经有了科学态度的人来说，未必就是直接的。因此现象学就意味着重新学习看待可感知的现实。            

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scientism 科学主义

obscurantism 蒙昧主义

feminism 女权主义

nihilism 虚无主义

scepticism 怀疑主义

relativism 相对主义

positivism 实证主义

pragmatism 实用主义

empiricism 经验主义

utilitarianism 功利主义

pantheism 泛神论

atheism 无神论

epistemology 认识论

existentialism 存在主义

deconstruction 解构主义

German idealism 德国唯心论

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disenchantment 去魅

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Immanuel Kant 康德

J. G. Fichte 费希特

G. W. F. Hegel 黑格尔

C. P. Snow 斯诺

Samuel Taylor Coleridge 柯尔律治

Jeremy Bentham 边沁

Edmund Husserl 胡塞尔

Martin Heidegger 海德格尔

Friedrich Nietzsche 尼采

Rudolf Carnap 卡纳普

Rene Descartes 笛卡尔

Blaise Pascal 帕斯卡尔

Max Weber 韦伯

Gottlob Frege 弗雷格

Lidwig Wittgenstein 维特根斯坦

Arthur Schopenhauer 叔本华

Sigmund Freud 佛洛依德

Michael Dummet 达米特

Emmanuel Levinas 列维纳斯

Alexandre Kojéve 科耶夫

Jean-Paul Satre 萨特

Michel Foucault 福柯

Gilles Deleuze 徳勒兹

Louis Althusser 阿尔都塞

Karl Marx 马克思

Jean Jacques Rousseau 卢梭

Richard Rorty 罗蒂

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Jurgen Habermas - Knowledge and Human Interests

哈贝马斯 - 《知识与人类旨趣》

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Foucault - Madness and Civilization

福柯 - 《疯癫与文明》

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Samuel Taylor Coleridge - romanticism

柯尔律治 - 浪漫主义

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Jeremy Bentham  - utilitarianism

边沁 - 功利主义

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Friedrich Nietzsche - understanding of nihilism

尼采 - 对虚无主义的理解

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Rudulf Carnap - Vienna Circle - scientific conception of the world

卡纳普 - 维也纳学派 - 科学的世界观

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Martin Heidegger - existential or 'hermeneutic' experience of the world

海德格尔 - 存在主义的或“阐释学”的世界体验

Heidegger's shameful involvement in Nazism

海德格尔蒙羞卷入纳粹

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Husserl - Logical Investigations - begins the tradition of phenomenology

胡塞尔 - 《逻辑研究》 -   开创了现象学传统

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Frege's revolutionary philosophy of logic and language

弗雷格的关于逻辑和语言的革命性的哲学

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pernicious 有害的，恶性的

rumination 反刍，深思，默想

acrimony 尖刻，刻毒

axiomatic 不言自明的，不需证明的

Hellenistic 希腊风格的，希腊文化的

caricature 讽刺

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