By Xunwu Chen
One other Phenomenology of Humanity: A analyzing of A Dream of crimson Mansions is dedicated to constructing one other model of phenomenology of humanity—human nature, human tendencies and human desires—by taking A Dream of pink Mansions, the crown jewel of chinese language tradition, as its major literary paradigm of representation. The model of phenomenology of humanity at factor is a synthesis of the Confucian, Daoist, Buddhist and Western existentialist phenomenological money owed of humanity—for instance, what's humanity, what make people as human, human nature, human emotions, human wishes, 3 center human existential pursuits, and 4 simple difficulties of human life.
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Extra resources for Another Phenomenology of Humanity: A Reading of A Dream of Red Mansions
He will have to convince us there is a meaning of truth other than the categorical one. We have to wait until section thirty-three of Being and Time until we ﬁnd out what this truth might be, but before we get there, and as a summary of where we have got to so far, we can already say there are three ways in which Heidegger tries to avoid describing the existential through the categorical, and they are all guided by the idea that it is our average everyday experience of the world which is the source for the meaning of Being.
Not only do we not know the answer to the question, we do not even know how to ask the question properly or even what the question is asking us. There are good historical reasons, which we shall come to in the third section of this chapter, why we are so perplexed, but we must all start with some understanding of Being, otherwise there would be nowhere to begin at all. It is just that our own presuppositions and assumptions get in the way of us seeing what is there before us. Let us then start with our ordinary understanding of Being and see if this helps to get us beyond our initial confusion.
This is no more so than in Kant’s famous Critique of Pure Reason. 14 None the less, for all Kant’s proclamation in the preface and the introduction to his book that his thought marks a new beginning in the history of philosophy, for Heidegger, his ontology is merely a repetition of Descartes’. Kant’s subject is still the subject of the cogito, and not Dasein. Even Descartes’ ontology (despite his protestations) in the Meditations and the Discourse on the Method is a repetition of Scholastic thought, whose ontology has its basis in Aristotle.
Another Phenomenology of Humanity: A Reading of A Dream of Red Mansions by Xunwu Chen