Download PDF by Yung-wei Lao (auth.), David Carr, Cheung Chan-Fai (eds.): Space, Time, and Culture

By Yung-wei Lao (auth.), David Carr, Cheung Chan-Fai (eds.)

ISBN-10: 1402028245

ISBN-13: 9781402028243

ISBN-10: 9048167272

ISBN-13: 9789048167272

Interculturality has been certainly one of key options in phenomenological literature. It seeks to explain the philosophical foundation for intercultural trade in the horizon of our life-world. The essays during this quantity concentrate on the topics round area, time and tradition from the views of chinese language and Western phenomenologists. notwithstanding the discussions start with classical phenomenological texts in Husserl, Heidegger or Merleau-Ponty, they expand to the issues of Daoism and Buddhism, in addition to to sociology and analytic philosophy. the gathering of this quantity is a fruitful results of inter-cultural trade of phenomenology.

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Extra resources for Space, Time, and Culture

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153. ” This is certainly true. In fact mathematics and natural science can maintain their rigorousness precisely because they can afford to narrow themselves down to a more well-defined scope of interest. On the contrary, for humanistic disciplines like history and philosophy, as far as they have to shoulder the non-technical, but existential bewilderment of human existence, this kind of rigorousness enjoyed by natural science is precisely not what they need to, or can afford to possess. By singling out history (Geschichte as well as Historie) and allowing it to be juxtaposed with mathematics and the natural sciences, Heidegger is obviously trying to take issue with the other camp in a way reminiscent of Windelband.

Rather than following him in his obstinate demand for apodicticity, one values the elements of vagueness, inconclusiveness, the traces of alterity he is urged by and that he would like to put under control. One profits from the richness of the phenomenological themes, without following Husserl’s intention. One therefore insists on the “crisis,” but in order to attempt a different experience of it. This means attempting the possibility of another experience of time as history: without teleology, without the heroism of the philosophical (European) will, which make us blind to the truth of the others, and of other experiences and questions on men’s worldly experience that are different from philosophy.

Or should we follow Spinoza by making the contemplative acceptance of Divine necessity the final purpose of our own historical existence? Or should we rather leave the question open? By putting history against natural science, what Windelband has in mind is obviously not the discipline of history as such, but what we now call the human sciences. His emphasis of history is nothing but a renewed attempt of the West to redefine the human sciences, by highlighting the “historical” aspect in them. But have we not clarified at the outset that out of the many notions used to depict the human sciences, it is the notion “man” which has a central pivotal meaning, thus justifying why the “human sciences” should really be so called?

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Space, Time, and Culture by Yung-wei Lao (auth.), David Carr, Cheung Chan-Fai (eds.)


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