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The Synthetic Research on the Philosophy of the Other

他者哲学的综合研究

基本信息

批准号：
14510006
负责人：
IMAI Tomomasa
金额：
$ 2.3万
依托单位：
The University of Tokyo
依托单位国家：
日本
项目类别：
Grant-in-Aid for Scientific Research (C)
财政年份：
2002
资助国家：
日本
起止时间：
2002 至 2003
项目状态：
已结题

来源：
https://kaken.nii.ac.jp/grant/KAKENHI-PROJECT-14510006/
关键词：
the Other the phenomenal Other the Other outside the meaning logical space public philosophy multiculturalism response multidimensionality 他者性自己同一性物語ハーヤーヘブライズムレヴィナス存在

项目摘要

We made a large scale of reconsideration on the ideas of the "Otherness of the Other" throughout the history of philosophy both of the West and of the East. In consequence, we got two important results like follows;1)By the detailed studies of Wittgenstein's Tractatus Logico-Philosophicus, we got the notion of the "Other outside the meaning" which is distinguished from the "phenomenal Other". From the viewpoint of Tractatus, the phenomenal Other can be without problem in the logical space of ordinary language, while it could not be constituted within the framework of subjectivistic theory of "Otherness" in the tradition of modern philosophy. The"Other outside the meaning" has a veritable "Otherness" as the subject of another logical space and as the "Other" which is ununderstandable, unspeakable and unpresentable within my logical space.2)In the field of public philosophy, we got a new perspective of "Self-Other-Public World" by which only we can be open to the "Other outside the meaning" and continue to try to understand it. This perspective is distinct both form the nationalistic perspective of "Self-Other -Public World" in the modernity and from the monocultural perspective of " Self-Other-Public World" which is only a negative of the nationalistic one. Our new perspective is responsive and multidimensional and has complementary viewpoints of multiculturalism and cosmopolitanism

纵观东西方哲学史，我们对“他者的他者”思想进行了大规模的反思。由此，我们得到了如下两个重要结果：1）通过对维特根斯坦《逻辑哲学论》的详细研究，我们得到了区别于“现象他者”的“意义之外的他者”概念。在《逻辑哲学论》看来，现象的他者在日常语言的逻辑空间中可以毫无问题，但却不能在现代哲学传统的主观主义“他者”理论的框架内构成。 “意义外的他者”作为另一个逻辑空间的主体，作为我的逻辑空间中不可理解、不可言说、不可呈现的“他者”，具有名副其实的“他者”。 2）在公共哲学领域，我们获得了“自我-他者-公共世界”的新视角，只有对“意义外的他者”持开放态度，并不断尝试去理解它。这一视角与现代性的“自我-他者-公共世界”的民族主义视角和“自我-他者-公共世界”的单一文化视角都有所不同，后者只是民族主义视角的否定。我们的新视角是响应性的、多维度的，具有多元文化主义和世界主义的互补观点