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On the Absence of Eco-phenomenology in Poland 论波兰生态现象学的缺失
Pub Date : 2019-05-25 DOI: 10.26881/MAES.2019.1.10
Magdalena Hoły-Łuczaj
The paper aims to identify and explain the absence of eco-phenomenological perspective in Polish philosophy. Eco-phenomenology, which emerged as the specialized area of phenomenological movement in the 1980s, explores relations between human beings and nature. The lack of it in Poland, as the paper argues, is not only due to the specific political situation, but primarily because of the great impact of Jozef Tischner’s “philosophy of drama,” which has strongly anthropocentric implications.
本文旨在识别和解释波兰哲学中生态现象学视角的缺失。生态现象学是20世纪80年代兴起的现象学运动的专门领域,主要研究人与自然的关系。正如本文所言,波兰缺乏戏剧,不仅是由于特定的政治形势,而主要是因为约瑟夫·蒂施纳(Jozef Tischner)的“戏剧哲学”的巨大影响,这种哲学具有强烈的人类中心主义意味。
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引用次数: 0
The Ego as Moral Person. Husserl’s Concept of Personhood in the Context of his Later Ethics 作为道德人的自我。论胡塞尔后期伦理学中的人格概念
Pub Date : 2019-05-25 DOI: 10.26881/MAES.2019.1.01
Irene Breuer
Husserl’s philosophy has ethical roots. In the well-known Crisis text, he speaks of the task of philosophers as “functionaries of mankind” (Crisis: 17). “To be human is essentially to be a human being in a socially and generatively united civilisation” (Crisis: 15). The philosopher bears a responsibility for “the true being of mankind” (Crisis:17) for it is through philosophy that mankind’s being towards a telos can come to realisation. This task, to which “we are called” (Crisis: 17) can only be accomplished on the grounds of the human person as a moral person. In the following I would thus like to show that Husserl’s statements are only comprehensible from out of the ethical-moral reflections underlying his concept of personhood in the context of his later ethical thought. An analysis of Husserl’s concept of personhood can shed light on the task of philosophy and make comprehensible not only his phenomenological ethics but also his phenomenological anthropology.
胡塞尔的哲学有伦理根源。在著名的《危机》文本中,他把哲学家的任务称为“人类的官吏”(《危机》:17)。“作为一个人,本质上就是在一个社会性和创造性的联合文明中成为一个人”(Crisis: 15)。哲学家对“人类的真实存在”负有责任(危机:17),因为只有通过哲学,人类才能实现终极目标。这个“我们被呼召”(危机:17)的任务,只有在人作为一个有道德的人的基础上才能完成。因此,在下文中,我想表明,胡塞尔的陈述只有在他后来的伦理思想背景下,才能从他的人格概念背后的伦理道德反思中理解。分析胡塞尔的人格概念,不仅有助于理解胡塞尔的现象学伦理学,也有助于理解胡塞尔的现象学人类学。
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引用次数: 2
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Miscellanea Anthropologica et Sociologica
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