Alvis Jason W
Institute for Philosophy, University of Vienna, Austria.
Int J Philos Stud. 2016 Oct 19;24(5):663-684. doi: 10.1080/09672559.2016.1247906. Epub 2016 Nov 9.
If there is such a 'post-secular' milieu, mindset, or thesis, it will need to furnish its own interpretation of the 'world' in ways distinct from those championed by the secular. Indeed an essential aspect of the 'secular' is how it has interpreted the 'world' () as the 'space, time, and age' (Latin ) in which things come into presence clearly, neutrally, and obviously. This paper interprets and compares some of Heidegger's (especially the ) and Henry's (especially 'Phenomenology of Life') specific engagements with the theme of 'world', and how each thinker claims the world itself is presentable as a phenomenon, namely, via disclosive moods and the self-revelation of life. Since the world can appear, and its phenomenality can be presented, an inquiry into the specific, inconspicuous means by which the experiences of the world's neutrality, clarity, and obviousness might yield phenomenological description. What presents itself as neutral is precisely what demands attention by merit of its hiddenness.
如果存在这样一种“后世俗”的环境、思维模式或论点，它将需要以有别于世俗所倡导的方式，对“世界”做出自身的阐释。事实上，“世俗”的一个重要方面在于它如何将“世界”诠释为事物清晰、中立且明显地呈现出来的“空间、时间和时代”（拉丁语）。本文解读并比较了海德格尔（尤其是《存在与时间》）和亨利（尤其是《生命现象学》）对“世界”主题的一些具体探讨，以及每位思想家如何宣称世界本身可作为一种现象呈现出来，也就是说，通过揭示性的情绪和生命的自我揭示。既然世界能够显现，其现象性能够被呈现，那么就需要探究那些具体的、不显眼的方式，通过这些方式，对世界中立性、清晰性和明显性的体验可能会产生现象学描述。恰恰是因其隐藏性而需要关注的东西，才呈现为中立的。
