神のにおい

カトリックと現象学の20世紀。日本からは見えにくい光景。Catholicism and the Making of Continental Philosophy https://t.co/ju361WxMVX

— mozu (@mozumozumozu) June 5, 2020

phenomenologists argued that people could alter their situations and that social reality encompassed not only facts that exist in the world, but also unfulfilled possibilities that could just as well exist. A person, they maintained, always has more potential than is apparent at any given moment, and this unrealized promise is part of their essence, part of who they are.

The insight that reality is greater than mere factual circumstance had extraordinary implications in a Europe where dictatorships regularly claimed a monopoly on truth. It could encourage people to imagine alternate social and political systems, to live “as if”—In the poignant phrase of Czechoslovak dissidents—they were free to make decisions regarding policy and leadership. For many followers, phenomenology became a philosophy of liberty, one that could reveal human possibilities and defend man’s freedom.

The Catholic youth movement, for example, which boasted 1.5 million members, embraced his call to renew a cynical and war-weary Weimar Republic by reorienting it toward Christian values. And in 1930s Vienna, Dietrich von Hildebrand and Aurel Kolnai, both Catholic converts, invoked objective moral values to condemn Nazism for elevating blood and soil over ethics and spirit.

But does phenomenology offer satisfactory answers? As opposed to technocrats governing according to fixed laws, Husserl’s philosopher-functionaries act as cultural stewards, trying to defend human experience as a source of knowledge and orient mankind toward ethical truths. But they are still an elite clerisy. At the extreme, phenomenology could express contempt for the mundane preoccupations of daily life, which act as so many distractions from our higher calling.

日本では、竹田 青嗣 氏が現象学、現象学って言ってたようだけど・・・・これといった成果はなかったような。

やっぱ、現象学を超克した廣松渉先生だな。

ちなみに、ハイデガーも世俗的といいつつやっぱ神のにおいがプンプンするよな。