方法论,或哲学家如何在文本中标明他们的方法论立场(一个文本接一个文本)

Yuriy Svatko
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引用次数: 0

摘要

本论文是作者在前一期发表的关于欧洲哲学在哲学综合方面的方法论基础的理论著作的实践补充。建立在对一般哲学方法论(方法论态度)及其“划时代”实现的理解的基础上,作者使用了一个横切的例子,来展示“责任区域”和每一种提到的“通向事物的方式”的本体-灵知-认识论限制。六个标记包(通过方法的数量和变种的哲学即生活知识综合)应该是特别的专业兴趣,由作者提出,以确定方法论的态度和“边缘”的情况下,从古代到现在。有效性的每一个和所有这些包已经说明了适当的文本材料,即片段的文章由著名的欧洲哲学家。在§1里,我们认为自然主义的方法论的态度,集中在哲学综合的适当的生命方面;它的特点是依赖于经验、事实、信仰、意见和权威,从而依赖于哲学思考的修辞方面。在§2中,现象学的方法论态度被认为是集中在哲学综合的正确知识方面;它的特点是依赖于知识和感觉,而不是任何非本质的本身事实的方式给予的东西,解释。在§3里,先验的方法论的态度被认为是集中于通过知识在逻各斯本身的逻各斯方面把知识和生活综合起来;它的特点是依赖于“感觉是一种产生的感觉”和“事实是一种感觉的承载者”,并将它们整合在一个共同的逻辑-概念事物结构中。在§4中,我们考察了辩证法的方法论态度,因为辩证法的态度集中于通过知识在逻各斯的逻各斯方面把知识和生活结合起来;它的特点是依赖于智能事物作为感觉的单位和感觉自我发展的产物,其中不仅假设了事物,而且解释了它所定义的整个他者。在§5里,我们认为神话的方法论的态度,集中在知识和生活的综合上,在它们作为生动的精神的整体安排方面;它的特点是依赖智能物作为一个真实的、不证自明的独一生命存在。在§6中,解释学的(=象形学的和整体符号学的)方法论的态度,集中于把知识和生活结合起来,把它命名为物对他者的一种理智的表达;它的特点依赖于名称和文本作为一个充分表达的感觉和事实的充分知识被揭示在事物的真相,解释。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
An Opuscule on Method, or how Philosophers Mark out Textually their Methodological Stance (a Text Following up a Text)
The present paper is a practical supplement to an earlier theoretical work by the author, published in a preceding issue, on methodological foundations of the European philosophizing in the aspect of sophical synthesis. Building upon understanding of general philosophical methodologies (methodological attitudes) and their ‘epochal’ implementations as presented there, the author makes use of a cross-cutting example, to show ‘zones of responsibility’ and onto-gnoseo-epistemological limits for every mentioned ‘way towards the thing.’ Six marker packages (by the number of methodologies and variants of sophical viz. life-knowledge synthesis) should be of special professional interest as proposed by the author to identify methodological attitudes and ‘edge’ cases ranging from Antiquity to nowadays. Validity of each and all of these packages has been illustrated with proper textual material, i. e. fragments from essays by renowned European philosophers.In § 1, the naturalistic methodological attitude is considered, as focused on the proper vital aspect of sophical synthesis; its characteristic reliance on experience, fact, belief, opinion, and authority, and thereby on the rhetorical aspect of philosophizing, is explained.In § 2, the phenomenological methodological attitude is considered, as focused on the proper knowledge aspect of sophical synthesis; its characteristic reliance on knowledge and sense beyond any non-essential per se factual ways things are given, is explained.In § 3, the transcendental methodological attitude is considered, as focused on the synthesis of knowledge and life by means of knowledge in the aspect of logos of the logos per se; its characteristic reliance on sense being a sense in the making, and on fact as the bearer of a sense, with their integration in a common logical-conceptual thing structure, is explained.In § 4, the dialectic methodological attitude is considered, as focused on the synthesis of knowledge and life by means of knowledge in the aspect of logos of the eidos; its characteristic reliance on intelligent thing as a unit of sense and a product of senseful self-development wherein not only the thing is posited, but the entire otherness as defined by it as well, is explained.In § 5, the mythological methodological attitude is considered, as focused on the synthesis of knowledge and life in the aspect of their integral arrangement as vivid mind; its characteristic reliance on intelligent thing as a real and self-evident in its unicity live being, is explained.In § 6, the hermeneutical (= onomatological and overall symbolic) methodological attitude, as focused on the synthesis of knowledge and life in the aspect of its naming as an intelligent expression of thing for the other; its characteristic reliance on the name and text as a full expression of sense and a full knowledge of fact being revealed in the truth of thing, is explained.
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