由胡塞爾與海德格哲學來看「智」生「識」之問題

胡塞爾以「知識論」之立場求得一切科學「最終基礎」的「原我」雖只具形式的明確性，而不具有涉及總體內容的「存有意義」：但其提供了由「智」生出「識」時主體最根本之活動的資料。海德格以「存在存有論」之立場指出了「存在我」之「原本性」、「非原本性」與「世俗性」；其中「原本性」之「存在我」可上達於「智」的層次，而由「原本性」降爲「世俗性」則顯示由「智」如何漸次下轉生「識」的過程。本文並藉之對中國文化裡如何由「智」生出「識」的問題提出一反省。

關鍵字

胡塞爾；海德格；智；識；時間意識；動感意識

並列摘要

In his epistemological position, Husserl confirms the ”original ego” (Ur-Ich) as the ”last foundation” (Letztbegründung) of all sciences. The ”original ego” can be proved only in the formally apodictic sense, but not in the ”sense of being' (Seinssinn) which has to do with the total contents, Anyhow, Husserl points out the fundamental activity of subject in the emergence of the consciousness from the intelligence. In his existential-ontological position, Heidegger shows the 'proper', ”unproper” and ”vulgar” ”Dasein”: among them the proper ”Dasein” can reach to the level of intelligence. That the proper ”Dasein” towers the level med becomes the vulgar ”Dasein”, it shows the process how the intelligence turns into the consciousness. This essay reflects farther, with regard to our discussions, the problem how the consciousness emerges from the intelligence in the chinese culture.