危機與超越：論胡塞爾之發現與郎尼根之方法

「危機」（crisis）一詞及其現實性在上個世紀30年代透過現象學哲學大家胡塞爾振聾發聵的提點，揭示了人類對科學發展的反思，映照今日之世界，仍顯示出其令人驚喜之卓見。然而，另一位新士林哲學家郎尼根則對於當代社會在倫理實踐上所面臨的突出危機，亦曾提出富有意義之見解。胡塞爾所面對的議題為科學發展的可能歧路，而郎尼根因其哲學、神學之背景，則意識到了人類道德的衰微與沉淪。本文認為，二者雖揭示了不同方向的危機，卻同樣認為應重新反省與重整更核心的根源性結構，始有機會能反轉人類社會步向衰微的可能。本文的目標在於透過胡塞爾所稱關於生活世界之重新肯認為基礎，取法郎尼根反省主體結構為翻轉之方法，嘗試將後者的論點視為胡塞爾論題的某種肯定與後繼發展。總體上，本文認為郎尼根回到主體結構的哲學體系與胡塞爾的超驗主義有諸多相互補足之處。

關鍵字

危機；超驗；意向性；求知欲；胡塞爾；郎尼根

並列摘要

Husserl's warning about the term, ＂crisis,＂ and its reality in 1930s reveals human beings' reflection on the development of science and is still amazingly insightful in view of the world today. However, Lonergan, who most scholars aren't so familiar with, voices significant opinions about the prominent crisis the contemporary society is confronted with in terms of ethical practice and is adequate to make a dialogue with Husserl. Indeed, what Husserl sees is the possible digression from the development of science, while Lonergan sees the moral fall of human beings, thanks to his theological background. However, confronted with different creses, they both believe that the only way to reverse the fall of human society is to re-examine and re-order the more fundamental strucutre. In this article, we approach this topic through three dimenstionsi: first, Husserl's and Lonergan's opinions about reason and crisis; second, the possibility of transcendence; and finally the characteristics of Lonergan's structure of the subject. We believe that the reflection on this fundamental learning process is key to human beings' opportunity of transcending the crisis of human natuare. On this point, Lonergan's theory of ethics and Husserl's theory transcendental phenomena can complement one another in a meaningful way.