Abstract

This paper seeks to elucidate Jean-Luc Nancy’s and Søren Kierkegaard’s shared understanding of faith by providing a phenomenology of faith. This is accomplished by applying Nancy’s conception of experience (which resonates with that of a number of contemporary phenomenologists, notably Claude Romano) to Kierkegaard’s Fear and Trembling, of which this paper thus offers a phenomenological reading in order to analyse the experience of faith its pseudonymous author relates (i.e., the ordeal of Abraham’s life as depicted by the book). In doing so, however, we will discover that faith belongs to a realm of experience that is more fundamental than, and thus takes priority over, the lived-experience of classical phenomenology: it is an experience of life as a whole that as such forms the basis on which things are subsequently lived in experience. Faith is therefore held up as the prime example of the phenomenologically primary sense of “experience”: namely, the experience in which a life lived consists, the experience of undergoing life itself; the experience that, as Nancy puts it enigmatically, is existence. Since classical phenomenology fails to think this experience that makes its lived-experiences possible, the paper suggests that phenomenology should turn itself into poetics: namely, a discourse on the creative forms of life that constitute all lived-experiences. To that end, the paper proceeds in four steps: the first step consists in an exposition of the phenomenological framework used (drawing especially on Nancy, Gadamer and Romano); the second and third steps consist in applications of said framework to Kierkegaard’s understanding of faith; the fourth and final step draws on Nancy to spell out the consequences of the preceding analysis.

摘要

本文试图通过提供信仰现象学来阐明让-吕克·南希和索伦·克尔凯郭尔对信仰的共同理解。这是通过将南希的经验概念（与许多当代现象学家，特别是克劳德·罗马诺的观点产生共鸣）应用于克尔凯郭尔的恐惧与颤抖来实现的，因此，本文提供了现象学阅读，以分析其化名作者所涉及的信仰体验（即本书所描绘的亚伯拉罕生活的磨难）。然而，在这样做时，我们会发现信仰属于一个经验领域，它比古典现象学的生活经验更基本，因此优先于古典现象学的生活经验：它是一种作为整体的生活经验，作为这样的形式事物随后在经验中生活的基础。因此，信仰被认为是现象学基本意义上的“经验”的主要例子：即，生活所经历的经验，经历生活本身的经验；正如南希神秘地所说的那样，体验就是存在。由于古典现象学没有认为这种体验使其生活经验成为可能，因此本文建议现象学应该将自己变成诗学：即关于构成所有生活经验的创造性生活形式的话语。为此，本文分四步进行：第一步是阐述所使用的现象学框架（尤其是在 Nancy、Gadamer 和 Romano 的研究中）；第二和第三步是将上述框架应用于克尔凯郭尔对信仰的理解；第四步也是最后一步利用 Nancy 阐明前面分析的结果。论文分四步进行：第一步是阐述所使用的现象学框架（尤其是在 Nancy、Gadamer 和 Romano 的研究中）；第二和第三步是将上述框架应用于克尔凯郭尔对信仰的理解；第四步也是最后一步利用 Nancy 阐明前面分析的结果。论文分四步进行：第一步是阐述所使用的现象学框架（尤其是在 Nancy、Gadamer 和 Romano 的研究中）；第二和第三步是将上述框架应用于克尔凯郭尔对信仰的理解；第四步也是最后一步利用 Nancy 阐明前面分析的结果。