By Xunwu Chen
One other Phenomenology of Humanity: A interpreting of A Dream of purple Mansions is dedicated to constructing one other model of phenomenology of humanity—human nature, human tendencies and human desires—by taking A Dream of crimson 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 debts 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 uncomplicated difficulties of human lifestyles.
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Extra info for Another Phenomenology of Humanity: A Reading of A Dream of Red Mansions
As a movement of intentionality, consciousness is “out there,” in the phenomenon. ”18 It is on this foundation that Sartre formulates his phenomenological ontology of experience. The being of consciousness is radically otherwise than the being of the objects of experience. Consciousness is purely an activity of relating to things, and unlike “things,” has no inside (consciousness is nonsubstantial). The ontology of Being and Nothingness shows that, though an experience of objects presupposes an inevitable intentional (surpassing) movement of consciousness, the actual being of those phenomena does not fall away at the level of concrete experience.
95 Sartre identifies the waiter’s exaggerated movements and all-too-eager mannerisms as evidence of his efforts to convince himself that his being is exhausted by this waiter-identity. But this is accomplished only in bad faith, a self-deception through which consciousness exists as though it were trapped within the fullness of being. The actual mode of existence of consciousness means that this is a failed endeavor. David Detmer’s discussion of bad faith clearly establishes that the “vagueness and ambiguity” of our human condition establish the ideal breeding grounds for such projects of (or in) bad faith.
Sartre presents evidence to show that, at the most immediate level of experience (the prereflective level), there is no ego that either inhabits or accompanies acts of consciousness. 43 However, this is only because a reflective act of consciousness can spontaneously create, for itself, an ego on which to reflect. ”44 Hence, every time we apprehend an ego (our ego), it is already “not us,” or not of consciousness. One of phenomenology’s founding premises—that we ought not to affirm more (or less) than concrete experience would allow—grounds Sartre’s argument for the transcendent nature of the ego.
Another Phenomenology of Humanity: A Reading of A Dream of Red Mansions by Xunwu Chen