想象、再现与重复--德里达对胡塞尔关于实在话语与想象话语之区分的解构及其意义

本文主要讨论了德里达对胡塞尔在《逻辑研究》中所作的关于“真实话语”与“想象话语”之区分的解构。在德里达看来,无论是真实话语还是想象话语,首先都是一种“本源的重复结构”。这种本源的重复比真实话语与想象话语的区分更古老,它是一切话语乃至一切符号的“共根”。本文详细梳理了德里达的解构过程和解构策略,并指出这种解构的最终目的是为了解构传统形而上学所确立的本原与替补的差异体系,由此揭示了这种解构对于西方形而上学的意义。     

Aesthetics and Affect: Engaging Energy Communities

ABSTRACT

Engaging publics in participatory events has become a central means to introducing lay people's voices into processes of technoscientific innovation and governance. However, little attention has been paid to the role of aesthetics, especially in terms of opening up potential ways of critically and creatively engaging with technoscientific matters of concern. The terms semblamatic and matters of potentially are proposed as addressing this dimension of aesthetics. Drawing on practice-based design research, a probe workshop with members of energy communities was implemented. Three probe exercises served to open up potential re-articulations of such core themes as energy, communities and futures. Our goals were to examine the whether such probes enabled semblamatic responses and the emergence of matters of potentiality. Findings were mixed. The continued retention of standard meanings of these core themes suggested that such events can be anaesthetic, blunting access to the semblamatic aspects of engagement. Conversely, there was some opening up in which the core themes were creatively re-articulated. The present perspective, with its three novel terms - semblamatic, matters of potentiality, and anaesthetic - might prove useful in alerting scholars to the complex role of aesthetics in the methodological and analytic practices entailed in engagement with publics.     

Engaging the Borders: Empathy,Religious Studies,and Pre‐Professional Fields

This article proposes that religious studies instructors can gain pedagogical insights regarding the value and teaching of empathy from pre‐professional health care and counseling fields. I present research findings from these fields to support claims that empathic skills are teachable. I then show that empathy has been established within the field of religious studies as important in order to understand the beliefs of the religious other. I conclude that religious studies educators should be concerned about how to teach empathy, and suggest that pre‐professional research findings point us in the direction of how to do this. Experiential exercises such as role‐playing and other simulation exercises seem to be most effective in teaching empathic skills. I present examples that demonstrate how listening exercises and the role‐playing of cases can be used in the religious studies classroom and can assist in the development of empathy for the religious other.     

Existential Transcendence in Late Modernity: Edgework and Hermeneutic Reflexivity

Increasing attention to existentialist thought by criminologists and other social scientists in recent decades has created an opportunity to envision new possibilities in critical theoretic inquiry that extend well beyond the classical formulations of this tradition. In this essay, I draw on existentialist ideas to outline a critical perspective rooted in recent developments associated with Ulrich Beck’s notion of “risk society” and the related theory of reflexive modernization. I argue that, though the detraditionalization consequences of reflexive modernization give greater scope to agency in the risk society, transcendence in the existentialist sense is found in the hermeneutic reflexivity one experiences in high risk practices I call “edgework”. Finally, I explore several options for using existential transcendence in hermeneutic reflexivity as a reference for critical analysis and, in doing so, suggest an alternative to Beck’s own critical approach—cosmopolitanism—as a foundation for a critical theory of the second modern social order.     

Aging and Religious Participation in Late Life

The aim of the study is to evaluate the relationship between two dimensions of religiosity and the process of aging. Secondary analysis of longitudinal data from the Florida Retirement Study was used to assess the trajectories of religious development over time. We analyzed data from six interview waves with 1,000 older adults aged 72 or over. A baseline model of growth processes only indicated significant variation and mean decline in religious attendance, but no significant variation nor mean change in religious beliefs over time. A final model including a set of 17 covariates was estimated, and the model fit statistics indicated very good fit for this latent growth curve model. The decline in mean religious attendance across time did not accompany a mean increase in religious beliefs as expected. There were numerous individual differences in the trajectory of decline for religious attendance, as well as in the initial levels of attendance and religious beliefs.     

Art beyond Morality and Metaphysics: Late Joseon Korean Aesthetics

In the history of Chinese philosophy, Mozi calls music a “waste of resources,” considering it an aristocratic extravagance that does not benefit the everyday people. In its defense, Confucians highlight music's moral and metaphysical qualities, arguing that music aids in moral cultivation and that music's form mimics the structure of reality. The aim of this article is to show that Korean philosophers provide yet another reason to think music is important. Music, and art in general, was used to express a national identity at a time Korean philosophers were beginning to develop their own aesthetic consciousness in the seventeenth and eighteenth centuries. A cultural movement called Joseonpoong (???), “Joseon wind,” marked a shift away from Sinocentrism and toward Korea's own unique values and practices. The new attempt to justify art's value apart from its relationship to morality or metaphysics set Joseon thinkers apart from their Chinese predecessors. Using art for identity expression allowed the Koreans to reconceive art's value while Sinocentric cosmological and cultural views were being challenged with the introduction of Western knowledge. Art also became a tool for reversing hermeneutic injustice as new artistic practices and standards allowed the Koreans to meaningfully engage with previously neglected aspects of their lived lives.