氣候變遷課題中向未來世代負責：梅洛龐蒂時間性結構中的他人

Our Obligation to future generations in Climate Change: Merleau-Ponty's other people in temporality structure

林靜秀(Ching-Hsiu, Lin)

氣候變遷 ； 梅洛龐蒂 ； 時間性 ； 他人 ； 向未來後代負責 ； Climate Change ； Merleau-Ponty ； Temporality ； Other ； Obligations to future generations

應用倫理評論

73期（2022 / 10 / 01）

141 - 164

繁體中文

氣候變遷牽及處理人類全體的未來生活、未來世代的生活，為了探討對於未來世代的責任，我們應用梅洛龐蒂提供的肉身本體論，並且回溯肉身概念立基的時間性結構和他人向度建構探討基礎。梅洛龐蒂在知覺中開啟出過去－現在－未來重疊交織的時間結構，不只克服客觀時間的認識局限，讓我們不再侷限某一個時刻，而從無限的時間整體看待，所以不是因為現在讓我們看到未來，而是朝向未來發展讓我們有整體角度能夠評價現在。時間結構提示我們在集體歷史、社會世界的向度看待他人，他人作為共在中實質潛在的存在，讓我們從共享的地球認識他人作為外於我判斷的另一根源，會讓我們走出自身，因此超越我們自身國家和地域的界限，關注陌生他人和子孫。

Climate Change is an urgent environmental issue. It's about how we deal with our future life and the life of the future generations. To clarify our obligations to future generations, lots scholars approve Merleau-Ponty's flesh ontology is a good option to build the theoretical framework. On the flesh ontology, we trace the line of thought that the flesh concept has followed and back to the temporality structure and I-other relationship. Merleau-Ponty finds we have met time in our structure of perception, time constitutes itself as a structure that past and future overlap through present in mutual harmony. This achievement makes it possible for us to beyond the limit of objective time, the limit of certain moment, and to face with the future. The temporality structure is an infinite whole, and we can assess the future not form the present, but from our dimension towards the future. With the help of temporality structure, Merleau-Ponty expands our personal life into the dimensions of collective history and social world, and finds other people as an actual potentiality of my life field, my coexistence. We can appreciate them from the same Earth which we share together. The body of other people as a form of behavior shows as the subject of a pattern of behavior, alien existence. Under another's gaze, our subjectivity opens itself to other people and go forth from itself. Accordingly, we can go beyond the limit of our country and region, and concern with the strangers and descendants.

1. Almog, Meirav.(2016).Transforming the Problem of the Other: Rethinking Merleau-Ponty’s Itinerary.The Southern Journal of Philosophy,54(3)
2. Cataldi, Suzanne(Ed.),William, L.(Ed.),Hamrick, S.(Ed.)(2007).Merleau-Ponty and Environmental Philosophy: dwelling on the landscapes of thought.Albany, N. Y.:State University of New York Press.
3. Christion, Tim C.(2019).University of Oregon.
4. Kelly, M. R.(2016).Phenomenology and the Problem of Time.London:Palgrave Macmillan.
5. Lau, Kwok-ying(2004).Intersubjectivity and Phenomenology of the Other: Merleau-Ponty’s Contribution.Space, Time, and Culture,Boston, Mass.:
6. Madison, Gary Brent(1990).The Phenomenology of Merleau-Ponty: A Search for the limits of Consciousness.Athens:Ohio University Press.
7. Merleau-Ponty, M.,Davis, Oliver(Trans.)(2004).The World of Perception.London:Routledge.
8. Merleau-Ponty, M.,Edie, James M.(Trans.)(1964).The Primacy of Perception.Evanston:Northwestern University Press.
9. Merleau-Ponty, M.,Smith, Colin(Trans.)(1962).Phenomenology of Perception.London:Routledge & Kegan.
10. Tapinç, Merve Rümeysa(2014).Perception and Time Experience in Merleau-Ponty and Bergson.Kaygi (Uludag University Journal of Philosophy),23,166.