全书散乱的笔记

Ricoeur的序言

1. 现象学本身的意义从最基础的地方改变了：向着在-世界-之中存在的我们敞开的现象无法被剥夺其自有的神秘性；存在的隐匿：the concealment of Being

2. 自然的世界并不是一个前科学的世界，而是一个前历史的世界，一个尚未被问题化的世界

对前历史的反思

1. 所有中立一元论的破产：These attempts led to an impasse by their inability to explain why the universum is not continually present to us and what role the body plays in our coming to terms with our surrounding world.

2. 胡塞尔的现象学——转向了自然世界：那个仍然保留未知之处却又熟悉的世界：首先应当被发现、描述和分析的世界；并且这个自然的世界无法被自然科学的方式去把握，不是转向事物（things），而是把它们视作现象的存在，并且研究它们如何显示自身：Husserl was the first to see clearly that the question of the natural world has to do with something that is familiar yet remains unknown, that the "natural world" must first be discovered, described, and analyzed. Secondly, he discovered that the natural world cannot be grasped in the same way that natural science grasps things, that it requires a fundamental change of attitude, an orientation that focuses no longer on things but on their phenomenal nature, the way they manifest themselves

3. 对胡塞尔的批评：胡塞尔对显现以及意义给予的意向分析，让他错过了对存在以及存在显现的连续性的问题（？）：This, to be sure, allowed him to go on using, for "noetic analysis," the traditional psychological terminology of presentification, thought, imagination, etc. alongside concepts derived from the originary perception of the openness of being-human (Dasein) in the world10 but it blinded him to the question of Being and of its continuity with manifestation.

4. 存在的隐匿：Being, however, is originally and for the most part "there" in such a way that it retreats into obscurity before the existent whose manifestation it made possible, that is, so to speak, Being conceals itselfin what there is. Concealment in its various forms-hiddenness, absence, distortion, dissimulation-is an essential aspect of a phenomenon——批评胡塞尔现象学对在场的依赖；

5. 隐匿的源初性：Concealment is primary in the sense that every manifestation can be understood only as an un-concealment.

6. 衍生的现象（a derivative phenomenality）：不关于事物的自身给予，而指出事物自身如何显现：在语言中可发现这样一种现象性：命题(propositions)：We have such a derivative phenomenality in language, especially in statements or propositions. Propositions do not bear within themselves a meaning which could be said to be contained in them but, rather, point to something that manifests itselfdirectly

7. 世界的敞开，无论如何，在任何形式下都是历史的，并且随着现象的显现以及保存和转化它的人类活动息息相关：The opening of the world, however, is ever historical in all its forms, contingent on the selfmanifestations of phenomena and on the doings of humans who preserve and transmit. Openness is ever an event in the life of individuals, yet through tradition it concerns and relates to all.

> “敞开”从此通过与它相关的传统成为个体生活的事件；

8. 接下来的问题：我们如何接近自然世界的问题？——在显现与隐匿的游戏中，都离不开历史性的维度

9. 世界自身的隐退与重现......phenomenon of the historical character of the content of the world itself, of the fading away and reemergence of the content of the world

10. 生产、劳动与历史的关系：p14-16

11. Thus this tradition attests to a prehistorical world of which we can speak as "natural" in the sense just described. It is natural in the sense of accepting the community of all it contains as something simply given, something that simply manifests itself. It is a community of gods and mortals, the shared lifespace of those dependent on the nourishing earth and the heavenly lights and of those who are not so dependent and who thus constitute the most wondrous mystery of this world

历史的起源

1. 只有人类的生活可以被理解为有意义的；即使是最小的活动也可在奠基于敞开（openness）的意义上被理解为与之相关的自身关系：only human life can be interpreted as meaningful in this sense. Even its least movement can be understood only in terms of an interested self-relation grounded in an openness for what there is

3. 阿纳克西曼德：only human life can be interpreted as meaningful in this sense. Even its least movement can be understood only in terms of an interested self-relation grounded in an openness for what there is

4. 书写：Yet the will to tradition, an immutable tradition, precedes writing; writing is not itself a new goal but simply a new, extremely effective medium for the petrification of life forms.

5. 三种层次的人类的事件（human events）：the nonhistorical? which occur in the anonymity of the past in a purely natural rhythm; the level of prehistory on which a collective memory is preserved in the form of a written tradition; and the level of history proper. Prehistory, however, is the presupposition of history not only for reasons having to do with the presence of the past in explicit documents but, first and foremost, because history represents a distancing from and a reaction against the period of prehistory; it is a rising above the level of the prehistorical, an attempt at a renewal and resurgence of life.

6. the wonder of being is no fable, it manifests itself only to those who dare come to the boundary of night and day into the gate to which dike holds the key, and such a daring one is at the same time eidos phos, 11 the human who knows.

7. The Western spirit and world history are bound together in their origins: it is the spirit of free meaning bestowal, it is the shaking of life as simply accepted with all its certainties and at the same time the origin of new possibilities of life in that shaken situation, that is, of philosophy.

8. 历史的基点并不是不可被动摇或者是拔除其根基，更如不说是一种有待去动摇的开放性（The point of history is not what can be uprooted or shaken, but rather the openness to the shaking.）

9. 接下来让我们看两位现象学创始人的观点：他们都宣称哲学应当是历史的起点以及核心：

> 胡塞尔：历史作为朝向理性设计的目的论式的演进——欧洲中心主义——希腊起源：From that it appears to follow that history as an unfolding and gradual realization of this teleological idea is essentially the history of Europe, and of the rest of the world only insofar as it enters the field of European culture

9. 对于现象学，历史的意义是什么？（what meaning can history have within phenomenology?）

> Phenomenology is a doctrine concerning not only the structure of what-there-is but also that it is, as well as how .ir manifests itself and why it appears to us the way it does. History can be nothing more nor other than the necessary skeleton of this unconcealment, of this appearing of what-is. This appearing can only culminate in the manifestation of its own nature, in revealing itself-and that is philosophy, not a specific philosophy but the very process of philosophizing. It is a part of the nature of things that what-is thus manifests itself not only rationally but through reason.

> Phenomenology cannot see history as something substantive, making it one of its central themes, without manifesting therein its entire basic conception, methodical as well as material.

> ...passive genesis, the genesis of all presumably merely given components of lived experience in internal time consciousness. Everything that is static points to a genesis and so to history. Thus history is the deepest content level which phenomenology can reach;

10. 胡塞尔：作为a-historical subjectivity：......then we need to note that grasping it presupposes a fundamentally "ahistorical" subjectivity because it is a disinterested one.

11. 海德格尔的历史的主体：Instead, it focuses on an interest in being as the starting point and the condition for understanding the deep phenomenon, the phenomenon of being. Thus that interest is the condition on the one hand of the revival of the ontological question on a phenomenological foundation and, on the other hand, of the right understanding of the significance of phenomenology in general.

> For Heidegger phenomenology is not a content but a method, the name for an investigation which bases all its claims on direct manifestation and demonstration. That does not, however, mean that what it investigates is something self-evident, something obvious. Quite the contrary, the proper "phenomena" of phenomenology are originally concealed because they have to do not with existents which manifest themselves but with their being, with what makes them possible and with their mode of being which has yet to be brought to light.

12. 对于海德格尔：Heidegger is a philosopher of the primacy of freedom and in his view history is not a drama which unfolds before our eyes but a responsible realization of the relation which humans are. History is not a perception but a responsibility.

13. 海德格尔与胡塞尔在历史中相遇：What is surprising about this opposition of the two phenomenologically proceeding philosophies is that for all that fundamental discrepancy of their starting points, perception here, freedom there, they both arrive at the idea of the central place of philosophy in history.

14. 为什么两位哲学家对于历史的观点如此不同？以及为什么两位哲学家却又在历史的起源中相遇？

> The reason probably is that both are philosophies of truth: truth is their central problem which they have no intention of resolving from supposedly self-evident propositions but from phenomena, from that which presents itself. One, however, sees truth as perfect clarity which knows no obscure places, only questions susceptible to answers while the other, inspired by the finitude of being, is open to the eternal mystery of what-is, and which, precisely in this mystery, inspiring questions that remain qucstions.e'' seeks to preserve its fundamental truth, the uncovering of the being of what-is to which thus inevitably belongs its concealment, as the Greek expression aletheia expresses it.

历史有意义吗？

1. 什么是意义？意义不外乎是我们需要从隐匿、变型、模糊之处去发掘的东西：

> In all these instances meaningis not something obvious but rather something we needto reach through an explanation which draws back whatever curtain at first keeps us from seeing it, what conceals, distorts, obscures it.

2. 意义/价值与存在的联系：存在，即是那迫使意义出现的东西：Basically, though, values_mean nothing other than that being is meaningful, and they indicate what "gives" it meaning；由于存在，自我也不是一个与世界无关的旁观者，而是存在道说的对象：say something to us

> in the framework of our openness for the world, which means fundamentally that we are not in the world as indifferent observers, as witnesses, but that being in the world is the point of our being in its innermost sense.

3. 事物对其自身来说并没有所谓的“意义”：Things have no meaning **for** themselves, rather, their meaning requires that someone "have a sense" for them: thus meaning is not originally lodged in what is but in that openness, in that understanding for them；

> 只有我们——把意义带回到事物自身之中：it is only we who have the possibility of bringing them into a relation to their own meaning because we are in such a way that our own life can become meaningful for our own selves while things are not endowed with this relation to themselves, "making no sense" in their case.

4. 麦克白：An authentic life in utter nihilism, with the knowledge of the meaninglessness of the whole, is impossible, becoming possible only at the cost of illusions.

5. 区别前历史与历史的节点：对既定意义的动摇：Perhaps the inmost nature of that rupture-which we sought to define as that which separates the prehistoric epoch from history proper-lies in that shaking of the naive certainty of meaning which governs the life of humankind up to that specific transformation which represents a nearly simultaneous-and in a more profound sense really unitary-origin of politics and philosophy.

6. History differs from prehistoric humanity by the shaking of accepted meaning

> Thus the result of the primordial shaking of accepted meaning is not a fall into meaninglessness but, on the contrary, the discovery of the possibility of achieving a freer, more demanding meaningfulness

7. 两极化的世界与两种虚无主义：the stage of a struggle between an active and a passive nihilism: the nihilism of those who are hampered by inconsistent remnants of antiquated meaning and those who unscrupulously carry through the transvaluation of all values from the standpoint of strength and power.

8. 前历史的意义：Prehistorical meaning may be modest, but it is not relativistic. It is a meaning which is not centered on humans but rather relates primordially to other beings and powers.

9. 总结：p76-77：Prehistorical meaning may be modest, but it is not relativistic. It is a meaning which is not centered on humans but rather relates primordially to other beings and powers.

直到十九世纪终结的欧洲及其遗产

1. **Care for their soul**：一个伴随一生的实践过程：Care for the soul means that truth is something not given once and for all, nor merely a matter of observing and acknowledging the observed, but rather a lifelong inquiry, a self-controlling, self-unifying intellectual and vital practice

2. 对灵魂的关心与欧洲历史的关系：The care for the soul is thus what gave rise to Europe-this thesis we can hold without exaggeration.

3. 十六世纪的转折点：对存在（care to be）和拥有（care to have）的关心取代了对灵魂的关心：关心转向外在世界，这种动机统治了一个又一个领域：......opposing the motif of the care of the soul and coming to dominate one area after another, politics, economics, faith, and science, transforming them in a new style. Not a care for the soul, the care to be, but rather the care to have, care for the external world and its conquest, becomes the dominant concern.

4. 欧洲权力中心的扩张、基督教实践的衰落、从神圣到世俗的转变：以及培根对知识的改造：知识就是力量——去征服和拥有：Bacon will formulate a wholly new idea of knowledge and cognition, profoundly different from that which motivated the care and concern for the soul: knowledge is power, only effectual knowledge is real knowledge.

5. 启蒙运动：旧的欧洲在世界谋求一个新位置，并改造对知识的信念：known as the Enlightenment, represents basically old Europe's adaptation to its new position in the world, to the emerging economic order, to the penetration of Europeans into new realms with consequent new demands on faith and knowledge.

6. there the old European principle of the care for the soul comes into its own once more, the philosophical contemplative theiiria which frees us for the spiritual and moral realm wherein lies the inmost human rooting and calling；

7. 启蒙运动的破产：对政治和社会现实的解决必须回到政治与现实的语境中：within the framework of the Englightenment and must be reduced in this context to mere tools of battles over political and social reality

8. 当代欧洲的道德危机：陀思妥耶夫斯基、尼采：

>let us be truthful, facing the fact that we are nihilists, not making ourselves believe what is not-thus alone will we be capable of overcoming the moral crisis which underlies and contains all else.

科技文明是一种倒退吗？为什么？

1. 对倒退与进步的澄清：We shall rest content with noting that decadence and its opposite are not mere abstract "values" and "moral concepts" but, rather, are inseparable from human life in its intrinsic nature, its very being；A society can be said to be decadent ifit so functions as to encourage a decadent life, a life addicted to what is inhuman by its very nature. What manner of life is it, though, which mutilates itselfprecisely when it seems full and rich? The answer has to be sought in the question itself.

2. 人类就是其自身：*human are themselves* ；

>对人类的刻画：人类与非人类的两极：Humans cannot be with the spontaneity of nonhuman existents; they must accomplish their life, must lead it; they must "be done with it," "come to terms" with it. Thus it seems that humans stand ever between two equivalent possibilities

3. 人类自身的陌生化意味着平衡被打破

4. ***we are enraptured*** ：那比我们自由的可能性更强大的东西，那我们责任所无法承受的东西，向我们展示意义：rather, we are enraptured, where something more powerful than our free possibility, our responsibility, seems to break into our life and bestow on it meaning which it would not know otherwise；人类出来陌生化自身进入寻常性（ordinary）之中，还有存在自身像我们开显，将我们自身陌生化：It is not a self-estrangement but rather being swept along, enraptured；

> 我们自身被俘获了：Here we are not escaping from ourselves but, rather, we are surprised by something, taken aback, captivated by it, and that something does not belong among things and in the ordinary day in which we can lose ourselves among the things that preoccupy us.

5. 涂尔干对Spencer & Gillen的解读：神圣世界与世俗世界：In one of them they laboriously carry out their everyday life; the other they need but enter to stand in relation to extraordinary powers which galvanize them to the point of frenzy. One is profane, the other is the world of the sacred.（《宗教生活的基本形式》）

6. 自我与历史的关系：Precisely because history first means this inner process, the emergence of humans who master the original dilemma of human possibilities by discovering the authentic, unique I, that history is foremost a history of the soul.

7. （历史性的生活意味着：一方面，一种与前历史的生活的、混乱的日常性的区别，一种与劳作以及个体的功能化运作之区分的区别；另一方面，是在神圣性内部对神圣的掌握，这种掌握并不是外在地臣服它，而是内在地面对人性之幽暗的根基，这种根基对生活之日常性的庇护，当根基被撼动时，可能性也随之打开 ）

>Historical life means, on the one hand, a differentiation of the confused everydayness of prehistoric life, of the division of labor and functionalization of individuals; on the other, the inner mastering of the sacred through its interiorization, by not yielding to it externally but rather confronting internally its essential ground to which human unclarity, that refuge of our life's routines, opens the way when it has been shaken to the very foundations.

8. 哲学为什么从本质来说是对灵魂的关心？

>Historical life means, on the one hand, a differentiation of the confused everydayness of prehistoric life, of the division of labor and functionalization of individuals; on the other, the inner mastering of the sacred through its interiorization, by not yielding to it externally but rather confronting internally its essential ground to which human unclarity, that refuge of our life's routines, opens the way when it has been shaken to the very foundations.

9. 柏拉图的洞穴是藏身于地下的种种神秘的聚集地；这是大地母亲的子宫。柏拉图的新想法就是离开大地母亲的子宫而跟随着光之道路的意志，即是，将orgiastic完全置于责任的从属位置。

>The cave is a remnant of the subterranean gathering place of the mysteries; it is the womb of Earth Mother. Plato's novel idea is the will to leave the womb of Earth Mother and to follow the pure "path of light," that is, to subordinate the orgiastic entirely to responsibility

10. 德里达donner la mort的出处：Responsible life was itself presented as a gift from something which ultimately, though it has the character of the Good, has also the traits of the inaccessible and forever superior to humans-the traits of the mysterium that always has the final word.

11. 资本主义与理性主义：That capitalism quickly sheds the constraints of its religious impetus and allies itselffundamentally with a superficial modern rationalism, estranged from any personal and moral vocation.

12. 战争对二十世纪：War is simultaneously the greatest undertaking of industrial civilization, both product and instrument of total mobilization.

13. 回答这个问题：工业文明对人类来说是种倒退吗？(Not seems easy to answer)

>They alienate humans from themselves, depriving them of dwelling in the world, submerging them in the everyday alternative which is not so much toil as boredom, or in cheap substitutes and ultimately in orgiastic brutality

>Modern" civilization suffers not only from its own flaws and myopia but also from the failure to resolve the entire problem of history

1. History is nothing other than the shaken certitude of pre-given meaning.

二十世纪的战争以及作为战争的二十世纪

1. all approached war from the perspective of peace, day, and life, excluding its dark nocturnal side. From this perspective, life, especially historical life, appears as a continuum within which individuals function as the bearers of a general movement which alone matters; death means a change in functions; and war, death organized en masse, is an unpleasant but necessary interlude which we need to accept in the interest of certain goals of life's continuity but in which we can seek nothing ”positive“.

2. 日夜经验：The explanations of the war of 1914-1918 were always constructed with the help of nineteenth-century ideas, but those are ideas of the day with its interests, ideas of peace. It is not surprising that they proved incapable of explaining the fundamental phenomenon of the twentieth century, so different since that century is an epoch of the night, of war, and of death.

3. 一战的背景：世界以及事物没有什么事实性的或客观上的意义，只有力量和强力去在人类可达及的领域内创造所谓的意义：

>The shared idea in the background of the first world war was the slowly germinating conviction that there is nothing such as a factual, objective meaning of the world and of things, and that it is up to strength and power to create such meaning within the realm accessible to humans.

4. 一战：能量的释放：It determined its entire character. It was this war that demonstrated that the transformation of the world into a laboratory for releasing reserves of energy accumulated over billions of years can be achieved only by means of wars.

5. 为什么世界的能量以战争的形式来转型？——It determined its entire character. It was this war that demonstrated that the transformation of the world into a laboratory for releasing reserves of energy accumulated over billions of years can be achieved only by means of wars.

6. 前线经验：(夏尔丹(德日进))

>The front is not simply a flaming line where the accumulated energies of hostile masses are released and mutually neutralized. It is also the locus of a distinctive Life shared only by those who dare step right up to it and only for as long as they dare remain there

>

>It seems to me that one could show that the Front is not simply a line of fire, the interface of people attacking each other, but that it is also in some way the "crest of the wave" that bears the world of humans toward its new destiny . . . it seems that there one finds oneself at the extreme limit of what has happened and what is to be done

7. 前线经验：The person on the front line is gradually overcome by an overwhelming sense of meaningfulness which would be hard to put into words

8. The only meaning is that of a proof that a world capable of producing something like that must disappear. Itis a visible proof that the world is perfectly ripe for perishing.

9. 反对战争的战争：The meaninglessness oflife and war up to now bestows meaning on a new war, the war against war.

10. 战争将和平变为战争的一种手段：What triumphs, though, in this ruthless struggle is again Force, using peace as a means of combat, so that peace itself becomes a part of war.

11. 广岛核弹爆炸后，关于得到关于战争的准确定义；

12. we are in reality in a state of demobilization and are losing the war which cunningly changed its visage but has not ceased

13. a war that establishes itself as permanent by "peaceful" means. War is here showing its "peaceful" face, the face of cynical demoralization, appealing to the will to live and to have.

14. 如何从掩人耳目的战争中获得真正的和平？德日进及荣格尔的前线经验（front line experience）：

>a war that establishes itself as permanent by "peaceful" means. War is here showing its "peaceful" face, the face of cynical demoralization, appealing to the will to live and to have.

15. 自由不在斗争之后到来：而是在这其中：freedom does not begin only "afterwards," after the struggle is concluded, but rather has its place precisely within it-that is the salient point, the highest peak from which we can gain a perspective on the battlefield

16. ”前线经验“如何成为一个历史的要素？That history is the conflict of mere life, barren and chained by fear, with life at the peak, life that does not plan for the ordinary days of a future but sees clearly that the everyday, its life and its "peace," have an end.

17. The solidarity of the shaken：The solidarity of the shaken is the solidarity of those who understand. Understanding, though, must in the present circumstances involve not only the basic level, that of slavery and of freedom with respect to life, but needs also to entail an understanding of the significance of science and technology, of that Force we are releasing