分类： 课程

授课教师：黄笛
授课学期：2024秋
授课院校：华东师范大学

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课程描述

本课程是现代欧陆哲学方面的原著选读课。本学期主题是“现象学中的实在问题”。围绕这一主题，我们将选取胡塞尔、海德格尔、舍勒、萨特和列维纳斯五位现象学哲学家的相关文献，通过文本精读、批判性讨论、比较研究等方式探讨现象学视域中的实在性问题。

至少从胡塞尔的超越论转向开始，有关实在论与唯心论的问题就成为现象学运动中的一个论争焦点。它首先构成了胡塞尔和他的第一批学生与合作者（所谓慕尼黑-哥廷根学派）的重大分歧，而围绕这一分歧的争论也以或隐或显的方式形塑了其后的现象学运动。近年来在欧美学界颇有声势的思辨实在论与新实在论浪潮再一次将现象学与实在论的关系问题推至舞台中央。虽然思辨实在论者有时过于简单化地将现象学等同于超越论唯心论，但实际上现象学之中也有丰富的实在论思想资源。当代欧陆哲学对于实在论的兴趣构成了我们重新审视现象学中的实在论面向的契机。

与其他哲学基本问题一样，实在论问题不只是一个哲学专门问题，而是与其他哲学基本问题有着千丝万缕的联系，构成了切入整体哲学思考的一个门径。就此而言，考察现象学中的实在论问题也意味着对什么是现象学的一种重新思考。伴随着“回到事情本身！”的口号，现象学在其开端处首先是对真理问题的一种新的思考方式。实在问题和真理问题有何关联？实在问题是真理问题的一个子问题吗？如果是，这意味着真理概念应该得到怎样的重新思考？如果不是，二者的界限又将如何划定？实在问题本身是一个统一的问题吗，抑或针对不同存在种类的实在论在一定程度上是彼此独立的？相应的，对实在问题的思考同时也是对现象学“唯心论”面向的重新思考。存在一种统一的唯心论吗？抑或唯心论本身也应被复数化、局域化地重新界定？在本学期的课程中，我们将在对经典现象学文本的研读中思考这些问题。

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评估方式

1. 课堂参与（15%）：积极参加课堂讨论，包括在课前准备问题并在线上讨论版发布。问题应与当周阅读的文本直接相关。每人应至少发布两次问题。
2. 课上领读报告（25%）：每人须做一次。报告人应对线上发布的问题作整理和回应。同一堂课上的几位报告人被视为一个团队，共同收集线上提问，事先讨论彼此的领读报告，并在课上共同回应教师和同学的提问。领读报告建议包含以下内容：该段文本的主要问题；该段文本的主要论点；用以支持论点的主要理由；供课上讨论的两个核心段落及对该文段的解读；对线上提问的回应；供进一步讨论的问题和困惑。
3. 论文选题报告（15%）：关于期末论文选题的报告，应讲清楚讨论的问题、自己的观点和基本的论述思路。1000字以内。
4. 期末论文（45%）：中文不超过8000字，英文不超过6000词。

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讲授内容及文本

第1周 引言：现象学中的真理问题和实在问题

第2周 胡塞尔（一）：意向性

• 胡塞尔：《逻辑研究》，第五研究，第二章，第11、12节及该章附录
• 胡塞尔：《逻辑研究》，第六研究，第五章

第3周 胡塞尔（二）：超越论现象学中的实在问题

• 胡塞尔，《观念一》，第87–90节、128–133节
• 胡塞尔，《笛卡尔式的沉思》，第23–29节、40–41节

第5周 海德格尔（一）：基础存在论中实在问题及其修正

• 海德格尔，《存在与时间》，第43节
• 海德格尔，《艺术作品的本源》，“物与作品”

第6周 海德格尔（二）：“转向”中的实在问题：世界与大地

• 海德格尔，《艺术作品的本源》，“作品与真理”
• 参考阅读：海德格尔，“物”（1950），收于全集第七卷《演讲与论文集》

第8周 舍勒（一）：论实在问题不是什么

• 舍勒，“唯心论与实在论”，第一、二节

第9周 舍勒（二）：阻抗的形而上学：对狄尔泰的批评

• 舍勒，“唯心论与实在论”，第三节

第10周 萨特：存在的超现象性

• 萨特，《存在与虚无》，导论（第1–6节）

第11周 列维纳斯（一）：感性与元素

• 列维纳斯，《总体与无限》，第二部分，第一、二章

第12周 列维纳斯（二）：从享受到劳动：物体的生成

• 列维纳斯，《总体与无限》，第二部分，第三、四章

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参考书目

胡塞尔

Logische Untersuchungen. Zweiter Teil. Untersuchungen zur Phänomenologie und Theorie der Erkenntnis. In zwei Bänden. Edited by Ursula Panzer. Husserliana XIX. The Hague: Martinus Nijhoff, 1984.
Logical Investigations. Translated by John N. Findlay, Vols. I-II. London: Routledge and Kegan Paul, 1970.
《逻辑研究》，倪梁康译，商务印书馆，2017.

Ideen zu einer reinen Phänomenologie und Phänomenologischen Philosophie. Erstes Buch: Allgemeine Einführung in die reine Phänomenologie. Edited by Karl Schuhmann, Husserliana III/1.The Hague: Martinus Nijhoff, 1976.
Ideas for a Pure Phenomenology and Phenomenological Philosophy. First Book: General Introduction to Pure Phenomenology. Translated by Daniel O. Dahlstrom. Indianapolis/Cambridge: Hackett Publishing Company, 2014.
《纯粹现象学通论——纯粹现象学和现象学哲学的观念，第1卷》，李幼蒸译，中国人民大学出版社，2013.

Cartesianische Meditationen und Pariser Vorträge. Edited by Stephen Strasser, Husserliana I. The Hague: Martinus Nijhoff, 1991.
Cartesian Meditations. Translated by Dorion Cairns. Dordrecht: Martinus Nijhoff, 1988.
《笛卡尔式的沉思》，张廷国译，中国城市出版社，2002.

海德格尔

Sein und Zeit. Tübingen: Max Niemeyer Verlag, 1967.
《存在与时间》，陈嘉映、王庆节译，生活·读书·新知三联书店，2006.

Holzwege. Frankfurt am Main: Vittorio Klostermann, 1977.
《林中路》，孙周兴译，商务印书馆，2018.

舍勒

„Idealismus-Realismus“, in Philosophischer Anzeiger II (Bonn: Verlag Friedrich Cohen, 1927), 255-93.
“Idealism and Realism”, in Selected Philosophical Essays, Evanston: Northwestern University Press, 1973, 288-356.

萨特

Être et néant. Paris : Édition Gallimard, 1943.
Being and Nothingness. Translated by Sarah Richmond. London: Routledge, 2018.
《存在与虚无》，陈宣良等译，杜小真校，生活·读书·新知三联书店，2014.

列维纳斯

Totalité et infini. Den Haag : Martinus Nijhoff, 1961.
Totality and Infinity. Translated by Alphonso Lingis. Pittsburgh: Duquesne University Press, 1969
《总体与无限》，朱刚译，北京大学出版社，2016.

授课教师：刘任翔
授课学期：2025春
授课院校：武汉大学

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课程描述

This course focuses on one of the key questions in contemporary Continental Philosophy, i.e., the meaning of being [der Sinn von Sein]. The transition from Kant and Husserl’s transcendental inquiries to Heideggerian ontology marked a new era, in which we still find ourselves. When recent thinkers like Deleuze articulate something like a “differential ontology,” they can hardly circumvent the question of being in Heidegger. Meanwhile, investigations into being were never detached from the meaning of being, lest they fall back into pre-critical metaphysics. Meaning seems to be the channel through which being announces itself to us, yet it always risks obscuring being itself, as the later Heidegger, together with Speculative Realism or Object-Oriented Ontology, tried to argue.

In this course, we will pair primary literature from Heidegger with contemporary Heideggerian discussions concerning the meaning of being. While Sein und Zeit will certainly be one of the key texts, we will also attend to how Heideggerian ontology outgrew or transformed that work. Specifically, we will trace how the notions of the nothing [das Nichts], truth, essence and the clearing [Lichtung] allowed Heidegger to view the question of the meaning of being anew, i.e., from the perspective of the unfolding of being itself [das Sein selbst] via Da-sein. This trajectory of investigation will show the continuing significance of the notion, the “meaning of being,” beyond any definite (and especially analytic) conception of “meaning.”

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评估方式

1. Class participation (10%): including attendance and contribution to discussions. Grading will unavoidably be subjective, based on the instructor’s impressions.
2. In-class oral presentation (25%): analysis of the reading(s) of the week, picking out the basic position, key arguments, and possible points for critical discussion. Students will sign up for slots at the beginning of the semester.
3. Term paper proposal (20%): 500 words or 1,000 Chinese characters, submit by Week 8.
4. Cross peer-review of term paper proposals (10%).
5. Term paper (35%): 5,000 words or 10,000 Chinese characters.

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讲授内容及文本

(* = optional)

Week 1 Introduction

• Michael Watts, The Philosophy of Heidegger, Chapter 2: The Meaning of Life: The Question of Being (pp. 13–38)
• * Richard Polt, Heidegger on Presence, Chapter 2: The Meaning of “Being”

Week 2–3 Where it began

• Heidegger, Being and Time, §§1–5; 18; 31; 43(c); 44(c)

Week 4 Being vs. the meaning of being

• Thomas Sheehan, Making Sense of Heidegger, Chapter 1: Getting to the Topic (pp. 3–30)
• Steven G. Crowell, Husserl, Heidegger, and the Space of Meaning, Chapter 11: Heidegger’s Phenomenology and the Question of Being (pp. 203–221)

Week 5 The Nothing nothings [das Nichts selbst nichtet]

• Heidegger, “What is Metaphysics?” in Pathmarks, pp. 82–96

Week 6 Into the “Turn” [Kehre]

• Richard Polt, “From the Understanding of Being to the Happening of Being,” in Division III of Being and Time, pp. 219–238
• * Nian He, „Sein“ und „Sinn von Sein“, Einleitung (pp. 15–22)

Week 7 Being as a verb: truth-ing and essenc-ing

• Heidegger, “On the Essence of Truth,” in Pathmarks, pp. 136–154
• * Daniel O. Dahlstrom, “Truth as aletheia and the clearing of beyng,” in Martin Heidegger: Key Concepts, pp. 116–127

Week 8 Inquietude of being

• Katherine Withy, “Being and the Sea,” in Division III of Being and Time, pp. 311–328
• Miguel de Beistegui, Truth and Genesis, Chapter 3: Eventful Being: On Ereignis (excerpt: pp. 109–125)

Week 9–10 The loop back to Da-sein

• Heidegger, “Letter on ‘Humanism’,” in Pathmarks, pp. 239–276
• * Heidegger, Four Seminars, pp. 40–41
• Richard Polt, The Emergency of Being, Chapter 3: Straits of Appropriation (pp. 139–213)
• * Nian He, „Sein“ und „Sinn von Sein“, Kapitel 5: „Sinn von Sein“ und das Dasein (excerpt: pp. 179–206)

Week 11 Being beyond meaning?

• Richard Capobianco, Heidegger’s Being: The Shimmering Unfolding, Chapter 3: Heidegger’s Manifold Thinking of Being (pp. 36–51)

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参考书目

Braver, Lee (ed.). Division III of Heidegger’s Being and Time: The Unanswered Question of Being. Cambridge, MA: The MIT Press, 2015.

Capobianco, Richard. Heidegger’s Being: The Shimmering Unfolding. Toronto: Toronto University Press, 2022.

Crowell, Steven G. Husserl, Heidegger, and the Space of Meaning: Paths toward Transcendental Phenomenology. Evanston: Northwestern University Press, 2001.

Davis, Bret W. (ed.). Martin Heidegger: Key Concepts. Durham: Acumen, 2010.

de Beistegui, Miguel. Truth and Genesis: Philosophy as Differential Ontology. Bloomington: Indiana University Press, 2004.

He, Nian. „Sein“ und „Sinn von Sein“: Untersuchung zum Kernproblem der Philosophie Martin Heideggers. Baden-Baden, BW: Verlag Karl Alber, 2020.

Heidegger, Martin. Being and Time. Macquarrie, J. and Robinson, E. (trans.). New York: Harper & Row, 1962. / Sein und Zeit. Tübingen: Max Niemeyer, 1967.

Heidegger, Martin. Pathmarks. McNeill, W. (trans.) Cambridge: Cambridge University Press, 1998. / Wegmarken (Gesamtausgabe 9). Frankfurt am Main: Vittorio Klostermann, 1967.

Heidegger, Martin. Four Seminars. Mitchell, A. and Raffoul, F. (trans.). Bloomington: Indiana University Press, 2003. / Seminare (Gesamtausgabe 15). Frankfurt am Main: Vittorio Klostermann, 2005.

Polt, Richard. The Emergency of Being: On Heidegger’s Contributions of Philosophy. Ithaca: Cornell University Press, 2006.

Polt, Richard. Heidegger on Presence. Cambridge: Cambridge University Press, 2025 forthcoming.

Sheehan, Thomas. Making Sense of Heidegger: A Paradigm Shift. London & New York: Rowman & Littlefield, 2015.

Watts, Michael. The Philosophy of Heidegger. Durham: Acumen, 2011.

授课教师：刘任翔
授课学期：2021秋、2022春
授课院校：OCAD University, Toronto, Canada

课程描述

What is time? When we raise this question, either in everyday life or in the sciences, we speak as if we were inquiring about a thing: about its definition, properties, etc. But is time reducible to a thing? With what things must we have already become familiar, so that we come to wonder what time is? What is the sense in which time “is”? These are difficult questions ever since the human being began to think; time has been the gem on the crown of philosophy. On the other hand, however, it seems that philosophy and science share a preference for the invariant and eternal over the mutant and ephemeral; their history is one in which the core issues of temporal experience are meticulously and systematically avoided or explained away. Thus, St. Augustine of Hippo once said, “What is time then? If nobody asks me, I know; but if I were to explain it to one that should ask me, I do not know.”

Meanwhile, the way in which time is intimated (without becoming thoroughly intelligible) has been affecting the way in which we navigate our lives. This is especially clear in an age of acceleration, synchronization, procrastination, and distraction, when time affords managing, saving, wasting, sparing, spending, ‘killing’, skipping over, etc. Beneath the paradox of whether we control time or whether it dominates us, beneath the extrapolation of historical narrative into billions of years despite our mortality, beneath the eager expectation of a new day and the painful regret for an irreversible act—a primordial sense of ‘inhabiting’ time continues to transpire.

In this course, we will take an adventure into this primordial sense of time, with the help of both our everyday lived experience and previous efforts to theorize time. For this purpose, we need both to learn and to un-learn about time. We begin with a lived “enigma” of time as expressed in literary works (W2). Then, we take four weeks surveying the attempts to theorize time in Antiquity (W3), the Scientific Revolution (W4, W6), and the new physics of the 20th Century, relativity theory and quantum mechanics (W7). Our aim is not just to learn about these theories but more importantly to question what have motivated the efforts to theorize, what aspects of temporal experience are epitomized in the theories, and what aspects are left out, remaining incomprehensible.

Then, we will follow a couple of “humanist” philosophers to reflect upon some of the irreducible dimensions of the human being’s temporal existence. We will look at Bergson’s criticism of the “spatialization of time” in thinking (W8), and we will get to explore the full sense of the past (W9) and the future (W10), beyond the image of “points” on a chronology. With the help of these, we shall be able to see the temporal richness of ethical phenomena like vengeance, forgiveness, and promise (W11). Finally, we will summarize the primordial sense of time as that of Becoming—more precisely, time can be interpreted as the way in which the growth, decay, and unfolding of things take place (W12).

Upon taking this course, the student will acquire a comprehensive grasp of historical and prevalent ways of construing time; more importantly, they will have a chance to experiment with a rigorous thinking aimed at excavating, beneath sedimentations of everyday platitude, some profound assumptions we have been making about what time is and in what sense time “is”. Apart from a training in thinking and writing, this course also aims at “loosening” stereotypes about time and thus opening up a space for creative representations of time and temporal experience in art and design.

评估方式

1. Participation (10%). May involve group work – TBA.
2. Online discussion: post 3 questions about readings and 7 responses to others’ questions (30%).
   Questions are due every Monday; Responses are due every Friday.
3. Mid-term essay: (30%).
   Analysis of a work of art about how it expresses time. 1,000 words maximum.
4. Final exam (30%).
   Select 3 from 5 essay questions on course content, 500 words maximum each.
   Scheduled for 3 hours during the exam period.

讲授内容及文本

Week 1: Introduction

Week 2: The Enigma of Time

• Marcel Proust, In Search of Lost Time (À la recherche du temp perdu), excerpt.
• Gabriel García Márquez, One Hundred Years of Solitude (Cien años de soledad), excerpt.
• Thomas Mann, The Magic Mountain (Der Zauberberg), excerpt.

Week 3: Theorizing Time: Antiquity

• Aristotle, Physics, Book IV, 10-14.
• St. Augustine of Hippo, The Confessions, Book XI, excerpt.

Week 4: Theorizing Time: The Scientific Revolution

• Sir Isaac Newton, Mathematical Principles of the Philosophy of Nature, Scholium to “Definitions”.
• Immanuel Kant, Critique of Pure Reason, “Time” (excerpt): A30-41/B46-58.

Week 5: Break

Week 6: The Scientific Revolution (cont.): What Is So Revolutionary?

• Alexandre Koyré, From the Closed World to the Infinite Universe, Chapter X (Absolute Space and Absolute Time: God’s Frame of Action); Chapter XI (The Work-Day God and the God of the Sabbath).
• G. M. Clemence, “Time Measurement for Scientific Use,” in The Voices of Time.

Week 7: Theorizing Time: Relativity Theory and Quantum Mechanics

• Steven Savitt, “Time in the Special Theory of Relativity,” in The Oxford Handbook of Philosophy of Time.
• E. J. Zimmerman, “Time and Quantum Theory,” in The Voices of Time.

Week 8: Attack on the Spatialization of Time

• Henri Bergson, Time and Free Will: An Essay on the Immediate Data of Consciousness, Chapter II (“The Multiplicity of Conscious States. The Idea of Duration”).

Week 9: Lived Time: Grasping the Past as Past

• Nicolas de Warren, Husserl and the Promise of Time, Chapter 4: “The retention of time past.”
• Edmund Husserl, On the Phenomenology of the Consciousness of Internal Time, excerpt.

Week 10: Lived Time: Radical Openness of the Future

• Claude Romano, Event and Time, Part 2, Section B: “The other guiding thread: time and change.”
• Claude Romano, There Is: The Event and the Finitude of Appearing, Chapter 2: “Possibility and Event.”

Week 11: Ethical Temporalization: Vengeance, Forgiveness, and Promise

• Paul Ricœur, “Justice and Vengeance.” In Reflections on the Just, 223-231.
• Hannah Arendt, The Human Condition, §33: “Irreversibility and the Power to Forgive”; §34: “Unpredictability and the Power of Promise.”

Week 12: Time as Becoming: Growth, Decay, and Unfolding of Things

• Walther Dürr, “Rhythm in Music: A Formal Scaffolding of Time,” in The Voices of Time.
• Hajime Nakamura, “Time in Indian and Japanese Thought,” in The Voices of Time.
• Maurice Merleau-Ponty, Phenomenology of Perception, “There is no time in things”; “The perceptual synthesis is temporal.”

Week 13: Recapitulation