本文旨在對胡塞爾的超驗現象學與海德格的詮釋現象學方法做一比較與釐清。在過程上,乃針對本土心理學運用詮釋現象學方法的一些研究,先闡釋其理論背景,再介紹其運用實例,且試從中析出其所探討的意義結構之可能性條件是存有之自身顯露。但鑑於本土心理學研究者對於從敘說的描述、到本質意義的構成間缺乏具體可循的步驟,而前述可能性條件應作為一種步驟的指引,本文續從胡塞爾的超驗現象學裡擷取方法步驟,以作為借鏡或參考。超驗現象學裡從存而不論、現象學還原、到想像變形之過程,乃在從個別事件的描述進入到組織脈絡的描述、然後結構描述,以全求得一普及的結構本質,而作為結構本質的可能性條件-超驗主體-乃作為此方法步驟的引導者。今詮釋學方法可以存有的顯露作為指引,而從敘說的個別性描述,同樣地往經驗結構描述、然後尋及一較普及的本質意義。
This article aims at a comparision and clarification of Husserl's transcendental and Heidegger's hermeneutic phenomenology. The detailed procedure is as follows. In face of some domestic-psychological studies in Taiwan to which the hermeneutic-phenomenological method has been applied, our initial tasks are the explication of their theoretical background, the demonstration of their some applications, and the elaberation of the condition of possibility for their obtaining an essential structure. We will point out this condition as the self-exposure of ”Sein” (Being). As we comprehend the domestic-psychologists have no distinct method to execute from the narrative description to the constitution of the essential structure; therefore, this paper suggests a workable path in Husserl's transcendental phenomenology for reference. The transcendental-phenomenological process from the Epoché, to the Phenomenlogical Reduction, then to the Imaginative Variation is likewise the one from the textural description, to the structural description, then to the constitution of a general essential structure. Being a guide of this process, the transcendental subjectivity is also the condition of possibility for that constitution of essential structure. Based on the view of the self-exposure of ”Sein” being the condition for obtaining an essential structure in the hermeneutic phenomenology, we can establish an effective method for those domestic-psychologists. Explicitly, the self-exposure of ”Sein” is the leading direction of the process from the narrative description of individual thing, to the structural description, then to the constitution of a general essential structure.