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《符号》是法国著名哲学家梅洛-庞蒂的一些文章的结集，涉及语言、社会、理性、主体性等一些重要的哲学问题。通过这些文章，梅洛-庞蒂加入到了当时各种思潮的争论中，发出了现象学和存在主义角度的声音。这些文章主要有：“间接语言与沉默的声音”、“论语言现象学”、“从莫斯到克劳德·列维－斯特劳斯”、“哲学家及其阴影”、“爱因斯坦与理性的危机”、“成长中的柏格森”、“主体性的发现”、“评马基亚维里”、“胡塞尔与语言问题”等。

前言

一 间接语言与沉默的声音:答萨特

二 论语言现象学

胡塞尔与语言问题

语言现象

关涉现象学哲学的一些推论

三 哲学家与社会学

四 从莫斯到克劳德•列维斯特劳斯

五 无处不在与无处在

哲学与“外部”

东方与哲学

基督教与哲学

大理性主义

主体性的发现

实存与辩证法

六 哲学家及其阴影

七 成长中的柏格森

八 爱因斯坦与理性的危机

九 读蒙田

十 评马基亚维里

十一 人与厄运

十二 随谈

妄想狂的政治

马克思主义和迷信

苏联和劳改营

雅尔塔文件

革命的未来

论去斯大林化

论色情

论社会新闻

论克洛代尔

论弃权

关于印度支那

关于马达加斯加(访谈)

关于年月日

明天(访谈)

中西人名对照表

西中人名对照表

中法重要术语对照表

法中重要术语对照表

译后记

作者简介：

梅洛－庞蒂（1908—1961），法国二十世纪重要的哲学家、思想家之一，是法国存在主义的杰出代表，与萨特地位相当。他的哲学思想受到胡塞尔现象学、海德格尔、格式塔形式理论的启迪，是现象学在法国完成“存在主义转向”的重要推手，以现象学的方法研究美学也是梅洛-庞蒂的杰出贡献。主要著作有：《知觉现象学》《行为的结构》《可见的与不可见的》《意义与无意义》等。

译者简介：

张尧均，1974年生，浙江大学哲学博士，现为同济大学文法学院哲学与社会学系讲师，主要从事法国现象学和政治哲学研究。著有《隐喻的身体——梅洛-庞蒂的身体现象学研究》，译有《行为的结构》（合译）等。曾参与“梅洛-庞蒂与法国哲学主流”等课题的研究。

杨大春，1965年生于四川，浙江大学哲学系教授，长江学者。主要著作有：《感性的诗学：梅洛-庞蒂与法国哲学主流》（2005），2008年获得浙江省优秀社科成果一等奖；《语言·身体·他者：当代法国哲学的三大主题》（2007），2009年获得浙江省优秀社科成果二等奖。主要译作有：《哲学赞词》（2000）、《世界的散文》（2005）、《行为的结构》（2005）、《眼与心》（2007）。重要科研项目：《梅洛-庞蒂著作集》编译与研究（国家社科基金重大项目，2014-2019）、福柯与当代法国哲学的当代性之维研究（国家社科基金重点项目，2014-2019）等。

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If Western thought is what it claims to be, it must prove it by understanding all "life-worlds." It must bear factual witness to its unique significance beyond "anthropological specimens." So the idea of philosophy as a "rigorous science" - or as absolute knowledge - does reappear here, but from this point on with a question mark. Husserl said in his last years: "Philosophy as a rigorous science? The dream is all dreamed out." [8]

[8] "Philosophie als strenge Wissenschaft, - der Traum ist ausgeträumt," Husserliana, VI, p. 508.

Whatever the validity of Merleau-Ponty's view, it does not support the myth that Husserl explicitly gave up in despair the ideal of a rigorous science of philosophy, a myth often supported by quoting Husserl's statement "Philosophy as a rigorous science—the dream is over [der Traum ist ausgeträumt]." The text in which this phrase occurs appeared as a Beilage to the German edition of the Crisis and is translated below in Appendix IX, and it is clear from the context that Husserl was attributing this view to his age, not asserting it himself. Even Merleau-Ponty attributes to Husserl only a "tacit" break with his philosophy of essences. It is amazing that this passage should still be quoted as if it were Husserl's final assessment when the full text has been available since 1954 (see, e.g., J...

To say that the ego "prior to" the other person is alone is already to situate it in relation to a phantom of the other person, or at least to conceive of an environment in which others could be. This is not the true and transcendental solitude. True, transcendental solitude takes place only if the other person is not even conceivable, and this requires that there be no self to claim solitude either. We are truly alone only on the condition that we do not know we are; it is this very ignorance which is our solitude. The "layer" or "sphere" which is called solipsist is without ego and without ipse. The solitude from which we emerge to intersubjective life is not that of the monad. It is only the haze of an anonymous life that separates us from being; and the barrier between us and others is...

As far as language is concerned, it is the lateral relation of one sign to another which makes each of them significant, so that meaning appears only at the intersection of and as it were in the interval between words. This characteristic prevents us from forming the usual conception of the distinction and the union between language and its meaning. Meaning is usually thought to transcend signs in principle (just as thought is supposed to transcend the sounds or sights which indicates it), and to be immanet in signs in the sense that each one of them, having its meaning once and for all, could not conceivably slip any opacity between itself and us, or even give us food for thought. (p.42)

Now if we rid our minds of the idea that our language is the translation or cipher of an original text...

[1] Husserl and the Problem of Language

In more recent writings, on the other hand, language appears as an original way of intending certain objects, as thought's body (Formale und transzendentale Logik), or even as the operation through which thoughts that without it would remain private phenomena acquire intersubjective value and, ultimately, ideal existence (Ursprung der Geometrie). (p.84-5)

... From the phenomenological point of view (that is, for the speaking subject who makes use of his language as a means of communicating with a living community), a language regains its unity. It is no longer the result of a chaotic past of independent linguistic facts but a system all of whose elements cooperate in a single attempt to express which is turned toward the present or the future and thu...

编辑推荐

本书反映了梅洛-庞蒂对于社会、语言等问题的看法。

书籍介绍

《符号》是法国著名哲学家梅洛-庞蒂的一些文章的结集，涉及语言、社会、理性、主体性等一些重要的哲学问题。通过这些文章，梅洛-庞蒂加入到了当时各种思潮的争论中，发出了现象学和存在主义角度的声音。这些文章主要有：“间接语言与沉默的声音”、“论语言现象学”、“从莫斯到克劳德·列维－斯特劳斯”、“哲学家及其阴影”、“爱因斯坦与理性的危机”、“成长中的柏格森”、“主体性的发现”、“评马基亚维里”、“胡塞尔与语言问题”等。