全球正义讲座第三十讲：作为人的境况的关系性：论Aidagara或间性

Department of Philosophy (Zhuhai)

Sun Yat-sen University

Relationality as Human Conditions: 

On the Aidagara or Between-ness (Virtual）

Hirotaka SUGITA

Associate Professor, Graduate School of Humanities and Social Sciences, Hiroshima University

Takashi KIBE

Professor, Department of Politics and International Studies, International Christian University

702-801-271

The ethical concept of aidagara (‘betweenness’) by Watsuji Tetsuro, a Kyoto School philosopher, highlights that human beings are located precisely at “in-between”, that is, in human social interaction. While offering a non-dualistic conception of self-transformation in community, Watsuji has been criticized for his complicity in World War II, which erased the individual and tilted toward totalitarianism. This chapter focuses on Tanabe Hajime, Nishida Kitaro's successor and most elaborate critic. Tanabe argued that Nishida's thought could fall into totalitarianism by being oriented toward the whole, and established his own “the logic of species” that proposed a dialectical relationship between the individual and the universal through absolute mediation. Moreover, in Philosophy as Metanoethics, written at the end of World War II and published in 1946, Tanabe moved beyond the position of "self-power" (jiriki), characteristics of the philosophy of Zen adopted by Nishida, and more toward the standpoint of self-transformative "Other-power" (tariki). His metaphysical as well as existential principle of encounter with the Other, in which the Other-power or absolute mediation is passive interruption of the conscious rational subject, will provide us a new way of understanding aidagara or relationality against totalitarianism like Hanna Arendt suggests in-betweenness with interests as the human conditions.

中山大学哲学系（珠海）

作为人的境况的关系性：

论Aidagara或间性

Hirotaka SUGITA

广岛大学人文社会科学研究院副教授

Takashi KIBE

国际基督教大学政治与国际研究学院教授

2022年11月30日15:00

702-801-271

京都学派哲学家和辻哲郎提出了伦理上的aidagara（间性）概念，强调人类恰好处于“居间”位置，亦即处于人的社会交互之中。 虽然和辻提供了一种在共同体中自我转型的非二元论观念，但他因在二战中的同谋，抹掉了个体而倾向于极权主义从而受到批评。 本讲聚焦田边元，他是西田几多郎的后继者同时也是其最详尽的批评者。 田边认为西田的思想因以整全为导向而可能陷入极权主义。 同时，田边建立了自己的“种的逻辑”，提出一种通过绝对媒介而达成的个体与普遍之间的辩证关系。 此外，在写于二战末期并于1946年出版的《作为忏悔道的哲学》中，田边超越了西田采用的具有禅宗哲学特征的“自力”（jiriki）立场，更倾向于一种自我转型的“他力”（tariki）立场。 他的“与他者相遇”的形而上学以及存在论原则认为，他力或绝对媒介是对有意识理性主体的被动中断，这将为我们提供一种理解反极权的aidagara或关系性的新方式，就像汉娜·阿伦特提出的作为人的境况的利益居间性。