現象與時間

人既是在現象界中表象世界的主體，也是實際以身體生活著的人。不同於親身體驗生命，前一種狀態好比人作為「觀看」主體所領會（verstehen）的諸般存在意義，不同的存有論顯現為不同視角的產物，它們皆呈顯了某些真實，但絕非體驗本身。在體驗中，人看不到生命的全貌，而只能在每個瞬間經歷正在發生的事件，此種狀態下，現象與時間顯示為不斷發生的碎片般的影像，因而那被人所描述的，似乎也只是過去、殘餘的印象，而這些印象已然無法呈顯存在的整體形貌，而僅只是某個主體對其印象的描述與理解所形構的現象—學（phénoméno-logie）或存有—論（l'onto-logie）。而此類涉及邏各斯（logos）的呈顯方式，已然含蘊著同一性的思維，使得現象與生命的變異性被限定於整體這一模態中。而此種將流變的生命「同一」的方式，儘管也顯現了存在的諸種可能性，但此種以整體性（la totalité）為前提所顯示的可能性模態，與在瞬間中湧現的視覺畫面與生命體驗之差異如何被凸顯（herausarbeiten）？除了以整體性為前提所呈顯的諸種可能性模態外，那在體驗中乍然湧現（surgir）的，如此多的「現」象（tant d'apparences）相繼顯現的顯現（paraître），如何在線性時間的規制外凸顯現象與生命的深度？而這樣的時間與影像，是否仍然涉及對於存在的關懷？

關鍵字

現象；時間；時間性；影像（l'image）；想像物（l'imaginaire）；身體性（la corporéité）

並列摘要

Man is not only the subject representing the phenomenal world, but also the human being living with his or her body. Other than the in-person living experience, the former state is just like all kinds of meaning of existence which is understood (verstehen) by man as the ＂gazing＂ subject; Different ontologies appear as the products of different points of view, they all manifest a certain degree of reality, yet they are absolutely not the experience itself. In the experience, man cannot see the panorama of life, but only can experience the event occurring in each moment. In this circumstance, the phenomena and the time manifest as the debris-like images emerging endlessly. Thus what is described seems to be just the past and residual impressions as well, and these impressions could not present the overall appearance of Being, but only the phenomeno-logy (phénoméno-logie) or onto-logy (l'onto-logie) which is constituted by some subject's description and understanding of the impressions. And this means of manifestation referring to the Logos has already contained the thought of identity. Therefore the variability of the phenomena and the life has been confined in the mode of totality. Even if though this way to ＂identify＂ the changing life has also manifested some possibilities of Being, however, how does the difference be worked out (herausarbeiten) between this possible mode premising the totality (la totalité), and the visual image and living experience emerging in the instant? Apart from all kinds of possible mode premising the totality, how does the appearing (paraître) of so many appearances (tant d'apparences), which suddenly emerge in the experience work out the depth of the phenomena and the life, out of the regulation of the linear time? And furthermore, does this kind of time and image still relate to the concern of Being?