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Gustav Shpet’s Transcendental Turn
Studies in East European Thought ( IF 0.250 ) Pub Date : 2020-05-20 , DOI: 10.1007/s11212-020-09366-2
Liisa Bourgeot

Shpet’s interpretation of Husserl’s phenomenology has caused puzzlement because of the lack of clarity with which he treats the transcendental turn in Appearance and Sense (1914). I suggest that we find a more comprehensive discussion on the topic in Shpet’s 1917 article, “Wisdom or Reason?” There, Shpet reacts to Husserl’s treatment of a cluster of problems related to the latter’s transition to transcendental idealism. I read “Wisdom or Reason?” not only in relation to Husserl’s Logos article of 1911, but also to his 1907 lecture series “The Idea of Phenomenology.” My analysis of Shpet’s phenomenology reveals that he followed through with the transcendental turn, although his philosophy developed in a direction different from Husserl’s transcendental idealism. Shpet postulates a collective consciousness, in which meaning-constitution takes place, and discovers the “word” as the foundation for any cognition. Shpet’s phenomenology remains ontological, as he considers language or culture as the “form of being” in which human beings live. In “Wisdom or Reason?,” Shpet argues that we can have direct knowledge of this meaningful reality: being is not “represented” but “presented” in a word. A certain compatibility thus exists between Shpet’s phenomenology of cultural reality and Husserl’s search for the absolute validity of knowledge.

中文翻译:

古斯塔夫·施佩特的超然转向

施佩特对胡塞尔现象学的解释引起了困惑,因为他在《外观与意义》(1914)中缺乏对先验转向的理解。我建议我们在 Shpet 1917 年的文章“智慧还是理性?”中找到有关该主题的更全面的讨论。在那里,施佩特对胡塞尔对与后者向先验唯心主义过渡相关的一系列问题的处理做出了反应。我读了“智慧还是理性?” 不仅与胡塞尔 1911 年的 Logos 文章有关,而且与他 1907 年的系列讲座“现象学的理念”有关。我对施佩特现象学的分析表明,尽管他的哲学朝着与胡塞尔的先验唯心主义不同的方向发展,但他遵循了先验转向。Shpet 假设了一种集体意识,其中发生了意义建构,并发现“词”是任何认知的基础。施佩特的现象学仍然是本体论的,因为他认为语言或文化是人类赖以生存的“存在形式”。在“智慧还是理性?”中,施佩特认为我们可以直接了解这个有意义的现实:存在不是“被再现”而是“被呈现”在一个词中。因此,在施佩特的文化现实现象学与胡塞尔对知识绝对有效性的探索之间存在某种兼容性。
更新日期:2020-05-20
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