Phenomenology of Life in a Dialogue Between Chinese and Occidental Philosophy (Analecta Husserliana Book 17)

To introduce this collection of research studies, which stem from the pro­ grams conducted by The World Phenomenology Institute, we need say a few words about our aims and work. This will bring to light the significance of the present volume. The phenomenological philosophy is an unprejudiced study of experience in its entire range: experience being understood as yielding objects. Experi­ ence, moreover, is approached in a specific way, such a way that it legitima­ tizes itself naturally in immediate evidence. As such it offers a unique ground for philosophical inquiry. Its basic condition, however, is to legitimize its validity. In this way it allows a dialogue to unfold among various philosophies of different methodologies and persuasions, so that their basic assumptions and conceptions may be investigated in an objective fashion. That is, instead of comparing concepts, we may go below their differences to seek together what they are meant to grasp. We may in this way come to the things them­ selves, which are the common objective of all philosophy, or what the great Chinese philosopher Wang Yang Ming called "the investigation of things". It is in this spirit that the Institute's programs include a "cross-cultural" dialogue meant to bring about a profound communication among philosophers in their deepest concerns. Rising above artificial cultural confinements, such dialogues bring scholars, thinkers and human beings together toward a truly human community of minds. Our Institute unfolds one consistent academic program. Front Matter....Pages i-xvi Front Matter....Pages 1-1 Harmony in Becoming: The Spontaneity of Life and Self-Individualization....Pages 3-19 Toward A More Comprehensive Concept Of Life....Pages 21-30 Confucian Methodology and Understanding the Human Person....Pages 31-46 Heidegger’s Quest for the Essence of Man....Pages 47-64 A Comparative Study of Lao-Tzu and Husserl: A Methodological Approach....Pages 65-73 Front Matter....Pages 75-75 Mind and Consciousness in Chinese Philosophy: A Historical Survey....Pages 77-86 Transcendental Consciousness in Edmund Husserl’s Phenomenology....Pages 87-103 Life-World and Reason in Husserl’s Philosophy of Life....Pages 105-116 Consciousness and Body in the Phenomenology of Merleau-Ponty: Some Remarks Concerning Flesh, Vision, and World in the Late Philosophy of Maurice Merleau-Ponty....Pages 117-125 Language, Consciousness, and Mind in Neo-Confucian Philosophy: The Crossbow Pellet....Pages 127-138 Conscience and Life....Pages 139-149 Front Matter....Pages 151-151 A Reevaluation of Confucius....Pages 153-178 Conscience, Morality and Creativity....Pages 179-185 Confucian Moral Metaphysics and Heidegger’s Fundamental Ontology....Pages 187-202 The Concept of Tao: A Hermeneutical Perspective....Pages 203-213 Phenomenology and T’ien-T’ai and Hua-Yen Buddhism....Pages 215-227 Chinese Buddhism as an Existential Phenomenology....Pages 229-251 A Critical Reflection on the Methods of Phenomenology, Hermeneutics, and the Idea of Contextualization in Religious and Theological Studies....Pages 253-268 Front Matter....Pages 269-269 The Tenets of Roman Ingarden’s Aesthetics in a Philosophical Perspective....Pages 271-283 The Literary Work and Its Concretization in Roman Ingarden’s Aesthetics....Pages 285-307 Front Matter....Pages 269-269 The Writer as Shaman....Pages 309-321 A Glimpse of the Fundamental Nature of Japanese Art....Pages 323-326 A Phenomenological Perspective of Theodore Roethke’s Poetry....Pages 327-337 Virginia Woolf’s Theory of Reception....Pages 339-346 The Aesthetic Interpretation of Life in The Tale of Genji ....Pages 347-359 Back Matter....Pages 361-363 To introduce this collection of research studies, which stem from the proƯ grams conducted by The World Phenomenology Institute, we need say a few words about our aims and work. This will bring to light the significance of the present volume. The phenomenological philosophy is an unprejudiced study of experience in its entire range: experience being understood as yielding objects. ExperiƯ ence, moreover, is approached in a specific way, such a way that it legitimaƯ tizes itself naturally in immediate evidence. As such it offers a unique ground for philosophical inquiry. Its basic condition, however, is to legitimize its validity. In this way it allows a dialogue to unfold among various philosophies of different methodologies and persuasions, so that their basic assumptions and conceptions may be investigated in an objective fashion. That is, instead of comparing concepts, we may go below their differences to seek together what they are meant to grasp. We may in this way come to the things themƯ selves, which are the common objective of all philosophy, or what the great Chinese philosopher Wang Yang Ming called "the investigation of things". It is in this spirit that the Institute's programs include a "cross-cultural" dialogue meant to bring about a profound communication among philosophers in their deepest concerns. Rising above artificial cultural confinements, such dialogues bring scholars, thinkers and human beings together toward a truly human community of minds. Our Institute unfolds one consistent academic program