作　　者： ; (吴昀展）;

机构地区： 台湾大学

出　　处： 《世界经济与政治》 2007年第2期15-22,共8页

摘　　要： 现代性的重要特征之一是普遍性。普遍性不能具体定义,因而必须透过与封建落后的特殊对象相对立,才能得到间接的呈现。由于现代性将特殊对象一律视为有待改造的异己,因而带来压迫。后现代性为了抗拒压迫,主张这些异己各有其主体性,形成文化多元,不受现代性的普遍主义所束缚。矛盾的是,现代性与后现代性纵有万端差别,却都属于以对象为导向的论述,只是前者贬抑之,后者颂扬之。相对于此,东方哲学没有采取以对象为导向的论述,而是采取了反求诸己的自我认识方法。作者讨论了西田几多郎的无的场所和竹内好的亚洲方法,并以后殖民钟的比喻来处理东西方自我认识方法的轮流出现。 Universalism is an important characteristic of modernity. It cannot be defined in specific terms but can only be reflected indirectly through the backward feudal targets. Modernity leads to the suppression of the “other” in order to pretend universal selfhood. To respond, postmodernity similarly searches for the “other” in order to recognize it. By recognizing the “other,” postmodernity is able to resist universalism. Ironically, both modernity and postmodernity look to the “other” to construct selfhood. In comparison, Oriental philosophy is less dependent on the “other” to construct selfhood. Instead, there is an obsession with self-rectification that orients the self toward a cultural model. This paper introduces the philosophy of selfhood in the works of Nishida Kitaro and Takeuchi Yoshimi. In the end, it provides a revised version of Nishida’s “philosophy of nothingness” and of Takeuchi’s “method of modernity for Asia,” called a postcolonial clock, to fit the politics of identity in the postcolonial context.

关 键 词： 现代性 西田几多郎 竹内好 后殖民主义 亚洲 无的哲学

领　　域： [政治法律—政治学] [政治法律—中外政治制度]