Papers by Kuan-Min 冠閔 HUANG 黃
現象學與人文科學, 2016
觸覺的問題在當代哲學討論愈形重要；在「觸摸界限」的探究線索下，我們試着考慮現象學中的觸覺經驗，涉及胡塞爾與梅洛－龐蒂，也藉用德里達的閱讀，進而以巴修拉對想像力的思考來補充。藉着觸摸的「界限」問題... more 觸覺的問題在當代哲學討論愈形重要；在「觸摸界限」的探究線索下，我們試着考慮現象學中的觸覺經驗，涉及胡塞爾與梅洛－龐蒂，也藉用德里達的閱讀，進而以巴修拉對想像力的思考來補充。藉着觸摸的「界限」問題，我們嘗試超越現象學領域而拓展到存有論的追問。界限本身不能只是知覺性的。身體觸覺的物質性也可能在想像域上有效力。我們也考慮到觸覺的想像，尤其當工作者遭遇元素性的物質。這些線索集中到「觸摸到界限」與「觸覺的界限」上，在關聯到存有論時，我們探索現象學的界限。結合上述問題，本論文也展示一種對德里達探問「觸摸不可觸摸者」的一個預備分析。
La corporéité entre Orient et Occident. Théories et pratiques du corps, 2018
Taiwan Journal of Religious Studies臺灣宗教研究, 2018
Affective communication (gan-tong), as a quasi-synonym of benevolence, derived mainly from the Bo... more Affective communication (gan-tong), as a quasi-synonym of benevolence, derived mainly from the Book of Changes, requires a mentality sensitive to the variation of human reactions and to the human interaction with the environment. Tang Junyi considers the affective communication as a key concept to construct a contemporary New Confucian worldview in response to the challenge of Western modernity, because Chinese culture has suffered from its impact since the middle 19th century. By way of a model of calling-responding, the different cultural systems are put in a process of listening-answering, i.e. a process of dialogue. Tang's conception extends then to a level of inter-religious dialogue, in which an evaluation is inscribed in order to offer a diagnostic of the elements of Asian cultures, especially of Chinese one. There are two steps in forming the response to the Western modernity: one is to adopt two main elements in a modern regime, science and democracy, another is to put the traditional faiths (Confucianism, Buddhism, and Taoism) among the other foreign faiths (Christianity, Islam, Judaism, and Hinduism).
It is undeniable that Tang’s cosmopolitan idea of the coexistence of
different religious values has two aspects: one is intra-East Asian, by elevating the common heritage of Confucianism and Buddhism, another is trans-Asian, by contrasting East Asian values with Euro-American, Indian, and Muslim values. The second aspect is seen in a constant reference to the world.
當代哲學經歷複雜而多元的轉折，哲學內部的多樣性顯示出哲學的開放：對其它學科、其它觀點、其它知識的開放。在開放中要求的是非單語的溝通，運用概念時，往往橫跨不同語言。在概念之間也有翻譯。翻譯則是不同... more 當代哲學經歷複雜而多元的轉折，哲學內部的多樣性顯示出哲學的開放：對其它學科、其它觀點、其它知識的開放。在開放中要求的是非單語的溝通，運用概念時，往往橫跨不同語言。在概念之間也有翻譯。翻譯則是不同語言並存的現象。多樣性、開放、溝通、翻譯構成本文的起點，同時也指向我們在世界中存在的樣態，此世界本身則是在離心與向心的雙重運動中顯出其奧祕處。本文希望思考此一世界的構成中，以多樣性為基底的文化理解與溝通所具有的條件。本文分兩個環節來處理前述問題。第一個環節處理胡塞爾有關社群、他人、共通世界的幾點想法。第二個環節，則藉由他人問題闡述梅洛龐蒂對文化世界的理解。世界有一種不可取消的距離，在存有中有一開放性，一種不重疊的開口，以正面、反面並存的方式顯現。此種觀點使得「交錯配置」可以含括不同層次的可逆性，在此可逆性中所意味的是世界的開放，如同存有的開放；否定性的意義則是產生差異。此一說法提供一種文化理解與文化溝通的解讀。文化環境的開放性指向意義的開放。文化理解也意味著觸及某種陌生語言的反面。事實上，是陌生語言與熟悉語言的共存，翻譯現象則恰當地解說此一處境。文化差異展示的是基本的文化共存現象，而文化共存彰顯的是更深刻的人類共存的處境。
In order to respond to the question of the authorship, it is of interest to consider the conceptu... more In order to respond to the question of the authorship, it is of interest to consider the conceptual relation of the author with the subjectivity for which the self has its place. How to place the self in the universe? As a fact, there is of no doubt a place of man in this universe. But how to determine its place arouses profound considerations. For Paul Ricoeur, who is attentive to the context of the metaphysics of the subjectivity, the facticity of the self is articulated in a repetitive questioning of the self. The self, origin of the subjectivity, is constantly constituted on several occasions. Having an ontological root, the self-identity continues the hermeneutical detour in the confrontation with the conflict of interpretations, keeps a mimetic trace of narration, is conducted in the mediation between ethics and morals, and finally finds a folded and unfolded recognition. We try to sketch the complicity of the problem of the self, which serves as a clue to understand the Ricoeurian motivation of hermeneutics. With the self, we are led to catch the self-understanding in the interpretation, which opens and enlarges the circle and manifests to itself a central interest of the existence. This hermeneutical move replaces the author function in an ontological level.
風景是既定的還是變動不居的，是屬於自然的還是人工的？巧奪天工的人造風景隨著各種科技發展似乎讓風景無法抗拒地刻劃著人為的痕跡，或是相反地，就乾脆取代了自然風景。本文嘗試以「建制」一詞來指稱屬於既定... more 風景是既定的還是變動不居的，是屬於自然的還是人工的？巧奪天工的人造風景隨著各種科技發展似乎讓風景無法抗拒地刻劃著人為的痕跡，或是相反地，就乾脆取代了自然風景。本文嘗試以「建制」一詞來指稱屬於既定的、人工的、可傳承的層面，因此追溯了
現象學中胡塞爾與梅洛龐蒂關於建制概念的脈絡。藉此疏理，討論到風景的三種建制層
面：意義、身體、物質。但三種建制呼應著風景的文化脈絡、認知基礎、組成結構。但透
過建制，則是更深入地探索建制內部的崩解要素，這是從時間與空間所造成的差距所保存的。同時，風景建制的不穩定也就表現在風景的脆弱上，這反而能夠引導到當代問題化策略。風景的體驗要求更深刻的思維，而風景思維則可以採用問題化的方式，讓風景呼喚出更敏銳的存在經驗。
Is landscape established or changing, natural or artificial? In fact, the artificial
landscape, accompanying the well-developed human technology, leaves no space for natural landscape to resist on the human characteristics, or even replaces the natural one.
This paper follows the context of the concept “institution” given by Edmund Husserl and
Maurice Merleau-Ponty in order to designate three levels of institution of landscape: meaning, body, and matter. These three levels correspond subsequently to the cultural
context, epistemic foundation, and constituent structure of landscape. Through the discourse on the institution, one can detect the destructive factor immanent in the landscape,
conserved by the differentiation made by space and time. The instability of landscape is thus expressed in its fragility, which can lead to a strategy of problematisaion in
contemporary times. The experience of landscape requires a more profound thinking, but the thinking of landscape can become problematic in so far the landscape calls out some
more sensitive experiences.
Concentric: Literary and Cultural Studies, 2015
The reflection on modernity thinks over the place of human beings in the world, in the universe, ... more The reflection on modernity thinks over the place of human beings in the world, in the universe, and is prone to criticize the objective thinking in representation or the objectivation in the metaphysics of subjectivity. Life, as no less a ground than a connection of self-relation, could not be absorbed in the forms of knowledge and power; it is a starting point for questioning. By adapting the concept of form-of-life proposed by Agamben, this paper links the problematic of landscape to the conditions of life. Not only the landscape is rendered in a different perspective, but also the life finds its inseparable form in the existence of landscape. The rhythmic formation of landscape refers to the fundamental potentiality rich in forces. Being conducted by the material imagination, the landscape extends the formal expression to reveal the inner transformation animated by the vital dynamism of the formation of the world, Life itself is tightly inscribed in this process, so that landscape indicates the existential condition for human beings. The coexistence of human species with other species or other material beings will open a different perspective for understanding the life itself.
This article tries to understand the phenomenon of fire in a new way through the poetic image of ... more This article tries to understand the phenomenon of fire in a new way through the poetic image of fire. From the cosmic character and corporal character of fire, one can recognize in fire a mediation between human beings and the world, and a material principle for the human self-understanding ; thus the dynamics of fire is imagined as transcending the Being, meanwhile the igneous warmth is imagined as the value confirmation of Being, these two qualities in the poetic ontology of Gaston Bachelard were concluded to signify : heightening of being (being beyond) and well-being.
Furthermore, even the ash is often the consequence of burning, but by the image of Phoenix, the ash can lead to an imagination of ressurection which breaks through the
limitation of death.
In order to understand the key-point in the philosophy of the late Schelling, and to consider how... more In order to understand the key-point in the philosophy of the late Schelling, and to consider how Schelling face to the ontotheological constitution in metaphysics, this paper tries to point out Schelling’s specific view of affirming the positivity of the existence of God, by analyzing his critics on the ontological argument. Schelling had criticized the Cartesean ontological argument, and had reversed the ontological relation between the actuality and the potentiality in God’s existence; therefore he turned the orientation of this argument and remarked its validity in the mere limit of the negative philosophy. Schelling’s critique of the ontological argument, touching the nerve of the philosophy of late Schelling, clairifies, on the one hand, the insufficiency of the argument for explaining the esctatic Reason in God’s existence as the necessarily actual existent, and, on the other hand, sketches out the boundary between the two kind of philosophy— negative and positive philosophy. The differentiation in the constitution of philosophy furnished by this critique reflects Schelling’s experience of thought concerning the crisis and the inner differentiation of
metaphysics.
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Papers by Kuan-Min 冠閔 HUANG 黃
It is undeniable that Tang’s cosmopolitan idea of the coexistence of
different religious values has two aspects: one is intra-East Asian, by elevating the common heritage of Confucianism and Buddhism, another is trans-Asian, by contrasting East Asian values with Euro-American, Indian, and Muslim values. The second aspect is seen in a constant reference to the world.
現象學中胡塞爾與梅洛龐蒂關於建制概念的脈絡。藉此疏理，討論到風景的三種建制層
面：意義、身體、物質。但三種建制呼應著風景的文化脈絡、認知基礎、組成結構。但透
過建制，則是更深入地探索建制內部的崩解要素，這是從時間與空間所造成的差距所保存的。同時，風景建制的不穩定也就表現在風景的脆弱上，這反而能夠引導到當代問題化策略。風景的體驗要求更深刻的思維，而風景思維則可以採用問題化的方式，讓風景呼喚出更敏銳的存在經驗。
Is landscape established or changing, natural or artificial? In fact, the artificial
landscape, accompanying the well-developed human technology, leaves no space for natural landscape to resist on the human characteristics, or even replaces the natural one.
This paper follows the context of the concept “institution” given by Edmund Husserl and
Maurice Merleau-Ponty in order to designate three levels of institution of landscape: meaning, body, and matter. These three levels correspond subsequently to the cultural
context, epistemic foundation, and constituent structure of landscape. Through the discourse on the institution, one can detect the destructive factor immanent in the landscape,
conserved by the differentiation made by space and time. The instability of landscape is thus expressed in its fragility, which can lead to a strategy of problematisaion in
contemporary times. The experience of landscape requires a more profound thinking, but the thinking of landscape can become problematic in so far the landscape calls out some
more sensitive experiences.
Furthermore, even the ash is often the consequence of burning, but by the image of Phoenix, the ash can lead to an imagination of ressurection which breaks through the
limitation of death.
metaphysics.
It is undeniable that Tang’s cosmopolitan idea of the coexistence of
different religious values has two aspects: one is intra-East Asian, by elevating the common heritage of Confucianism and Buddhism, another is trans-Asian, by contrasting East Asian values with Euro-American, Indian, and Muslim values. The second aspect is seen in a constant reference to the world.
現象學中胡塞爾與梅洛龐蒂關於建制概念的脈絡。藉此疏理，討論到風景的三種建制層
面：意義、身體、物質。但三種建制呼應著風景的文化脈絡、認知基礎、組成結構。但透
過建制，則是更深入地探索建制內部的崩解要素，這是從時間與空間所造成的差距所保存的。同時，風景建制的不穩定也就表現在風景的脆弱上，這反而能夠引導到當代問題化策略。風景的體驗要求更深刻的思維，而風景思維則可以採用問題化的方式，讓風景呼喚出更敏銳的存在經驗。
Is landscape established or changing, natural or artificial? In fact, the artificial
landscape, accompanying the well-developed human technology, leaves no space for natural landscape to resist on the human characteristics, or even replaces the natural one.
This paper follows the context of the concept “institution” given by Edmund Husserl and
Maurice Merleau-Ponty in order to designate three levels of institution of landscape: meaning, body, and matter. These three levels correspond subsequently to the cultural
context, epistemic foundation, and constituent structure of landscape. Through the discourse on the institution, one can detect the destructive factor immanent in the landscape,
conserved by the differentiation made by space and time. The instability of landscape is thus expressed in its fragility, which can lead to a strategy of problematisaion in
contemporary times. The experience of landscape requires a more profound thinking, but the thinking of landscape can become problematic in so far the landscape calls out some
more sensitive experiences.
Furthermore, even the ash is often the consequence of burning, but by the image of Phoenix, the ash can lead to an imagination of ressurection which breaks through the
limitation of death.
metaphysics.