ABSTRACT While Lyotard's first book was an introduction to phenomenology, most of the work that follows can be said to openly challenge the limits of phenomenological analysis. This is particularly evident in the well-known writings on the Kantian sublime, which Lyotard reads as a “temporal crisis” that undoes the conscious knowing subject and escapes “experience” in the phenomenological sense. Nonetheless, if this allows him to relate the sublime to Freud's “unconscious affect,” this “crisis” only becomes visible in contrast to a figure of subjective temporalization the model of which, I argue, is broadly Husserlian. Approaching the sublime as a temporal crisis thus allows not only for a clearer view of the import of Lyotard's late work on the affect with regard to subjectivity, knowledge, and experience; it also reveals what that work continues to owe to a certain phenomenological analysis.

中文翻译：

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时间性和利奥塔德式的崇高：胡塞尔与弗洛伊德之间的康德

摘要虽然Lyotard的第一本书是现象学的入门，但可以说其后的大部分工作公开挑战了现象学分析的局限性。在关于康德崇高的著名著作中，这一点尤其明显，Lyotard认为这是“时间危机”，它使有意识的有意识主体失去了作用，而在现象学意义上逃脱了“经验”。但是，如果这使他能够将崇高与弗洛伊德的“无意识的情感”联系起来，那么这种“危机”仅与主观临时化的形象形成鲜明对比，我认为该主观临时化的模型大致上是胡塞尔良。因此，将崇高视为暂时的危机，不仅可以使人们更加清楚地了解利奥塔德后期工作对主观性，知识和经验的影响。