学术月刊
學術月刊
학술월간
Academic Monthly
2010年
3期
51~58
,共null页
先天 质料 奠基
先天 質料 奠基
선천 질료 전기
a priori, material, foundation
将先天之物等同于形式之物，将质料之物等同于感性内涵，被舍勒认作是康德哲学的基本谬误，并且此谬误根源于康德的两种成见：思维的自发性与感觉世界的混乱无序性。舍勒认为这些成见反映了康德对现象世界的敌视态度和统治世界的心理动机，并据此指责康德的先天性标准具有主观因素。在拒绝康德的哥白尼式转向的基础上，舍勒认为，现象世界的被给予之物本身就存在着本质的先天内涵，进而人类情感本身就具有先天结构。如此，质料先天所建立的情感先天论就与康德的形式先天所建立的理性建构论相对抗。在这种对抗中，对“先天”概念之理解已然从康德哲学向现象学转移，而“先天”的奠基则从主体的纯粹形式转向客体的质料内涵领域。而“先天”需要主体的奠基还是客体的奠基，这就是一个必须和现象学如何实现自身奠基相结合的、更为艰难的问题。
將先天之物等同于形式之物，將質料之物等同于感性內涵，被捨勒認作是康德哲學的基本謬誤，併且此謬誤根源于康德的兩種成見：思維的自髮性與感覺世界的混亂無序性。捨勒認為這些成見反映瞭康德對現象世界的敵視態度和統治世界的心理動機，併據此指責康德的先天性標準具有主觀因素。在拒絕康德的哥白尼式轉嚮的基礎上，捨勒認為，現象世界的被給予之物本身就存在著本質的先天內涵，進而人類情感本身就具有先天結構。如此，質料先天所建立的情感先天論就與康德的形式先天所建立的理性建構論相對抗。在這種對抗中，對“先天”概唸之理解已然從康德哲學嚮現象學轉移，而“先天”的奠基則從主體的純粹形式轉嚮客體的質料內涵領域。而“先天”需要主體的奠基還是客體的奠基，這就是一箇必鬚和現象學如何實現自身奠基相結閤的、更為艱難的問題。
장선천지물등동우형식지물，장질료지물등동우감성내함，피사륵인작시강덕철학적기본류오，병차차류오근원우강덕적량충성견：사유적자발성여감각세계적혼란무서성。사륵인위저사성견반영료강덕대현상세계적활시태도화통치세계적심리동궤，병거차지책강덕적선천성표준구유주관인소。재거절강덕적가백니식전향적기출상，사륵인위，현상세계적피급여지물본신취존재착본질적선천내함，진이인류정감본신취구유선천결구。여차，질료선천소건립적정감선천론취여강덕적형식선천소건립적이성건구론상대항。재저충대항중，대“선천”개념지리해이연종강덕철학향현상학전이，이“선천”적전기칙종주체적순수형식전향객체적질료내함영역。이“선천”수요주체적전기환시객체적전기，저취시일개필수화현상학여하실현자신전기상결합적、경위간난적문제。
This article intends to summarize the clue that Scheler criticize Kant＇s philosophy in the term of the concept of a priori, with which to reveal two different definitions of a priori and their theoretical efforts. The equality of a priori with the formal and of the material with the sensible, considers Scheler, is the basic mistake of Kant＇s philosophy, which is rooted in Kant＇s two prejudices： spontaneity of thinking and chaos of the sensible world. Scheler believes that these prejudices reflect Kant＇s hostile attitude towards the phenomenal world and his psychological motives to constitute it, and then claims that Kant＇s criteria of a priori has subjective elements. On the basis of rejection of Kant＇s Copernican Turn, Scheler declares that there is the essential a priori content in the self-giveness of the phenomenal world, and furthermore, considers that the human emotions have a priori structure. Thus the material a priori founds the emotional apriorism, which surpasses Kant＇s rational constructivism founded on the formal a priori. During this surpassing the comprehension of a priori has moved from Kant＇s philosophy to phenomenology, and the mode of foundation of a priori has transformed from the subjective pure form to the sphere of the objective material content. However, whether a priori be subjective or objective founded, is a harder question that should be connected with how phenomenology could be self founded.
