间接语言与梅洛-庞蒂的艺术观

本文以法国著名哲学家,知觉现象学的创始人莫里斯·梅洛-庞蒂晚年未完成的著作《世界的散文》中专论艺术的一节——＂间接语言＂——为研究对象,通过阅读文本提炼大师梅洛-庞蒂的艺术观。在梅洛-庞蒂的眼里,艺术是实在性的展开,是存在者存在状态的彰显,是对生活世界的知觉显现的瞬间捕捉。对于＂生活世界＂的认识,以及艺术如何＂表达＂生活世界的观点,他迈入了前人从未涉足的领域。     

Fleshing Out the Political

Abstract

This paper attempts to draw out the political import of Merleau-Ponty’s ontology of the flesh, by engaging the critique levelled against it by his student and literary executor Claude Lefort. In suggesting a tension in Merleau-Ponty’s work that obscures alterity, Lefort seems to miss the rich political import of Merleau-Ponty’s ontology of the flesh. Founded in his development of the concepts of écart and reversibility, Merleau-Ponty’s ontological position breaks with many of the standard tenets of political thinking, and offers a multifaceted conception of alterity. I will suggest that Lefort’s own claim to alterity buckles under the immanent weight of his critique of Merleau-Ponty, offering at best a conception of otherness limited to a self-relational non-identity. This conception ultimately fails to adequately consider the relations existing between different beings-in-the-world. In thinking being as flesh, Merleau-Ponty offers us an ethico-political optic that attempts to think alterity and ontology in a manner that unhinges us from our closed and autonomous being, opening us to the world, others and to the non-identical becoming that characterizes being as such.     

“巴黎手稿”的存在主义马克思主义解读

1932年马克思的“巴黎手稿”（以《1844年经济学哲学手稿》为题名）首次公开出版，遂及在正在兴起的“西方马克思主义”学界引发了解读热潮。其中，以法国存在主义马克思主义学者列斐伏尔、梅洛-庞蒂的解读，构成了对“巴黎手稿”之存在主义马克思主义解读之主要蓝图。本文认为，其基本特点包括：在具体-总体中，强调“总体的人”（total man）的“自然”与“历史”的“生成”过程，也即人的“存在的”属性，这种存在的属性，换言之，就是行动的哲学或曰立足于“日常生活批判”的“存在的哲学”（existential philosophy）。     

The Loss of Nature in Axel Honneth's Social Philosophy. Rereading Mead with Merleau-Ponty

Abstract

This paper analyses the model of interaction at the heart of Axel Honneth's social philosophy. It argues that inter action in his mature ethics of recognition has been reduced to intercourse between human persons and that the role of nature is now missing from it. The ethics of recognition takes into account neither the material dimensions of individual and social action, nor the normative meaning of non-human persons and natural environments. The loss of nature in the mature ethics of recognition is made visible through a comparison with Honneth's initial formulation of his project. As an anthropology of intersubjectivity combining the teaching of the German philosophical anthropologists and G.H. Mead, his first model sought to ground social theory in the natural preconditions of human action. The last part of the article argues that a return to Mead's theory of practical intersubjectivity informed by Merleau-Ponty's germane theory of intercorporeity provides essential conceptual tools to enable the integration of the natural and the material within the theory of recognition.     

Rethinking diasporicity: embodiment,emotion, and the displaced origin

Abstract

This paper explores how Merleau-Ponty's existential phenomenology can be used to articulate an account of the lived experience of diasporicity that contrasts sharply with the abstract formulations of post-structuralism and post-colonialism. Becoming displaced from an originary time and space is the characteristic of being human. Therefore, Merleau-Ponty's philosophy provides the outline of a universal diasporic experience. The question that arises is how this ontological diasporicity relates to the field of discourse, the optics of racialized power relations and the lived experience of the black diaspora. The work of Franz Fanon is introduced in order to explore how the fundamental black diasporic moods of melancholia and nostalgia can be thematized in such a way that both pre-discursive and discursive elements can be incorporated.