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 purple 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 bills of humanity—for instance, what's humanity, what make people as human, human nature, human emotions, human wants, 3 center human existential pursuits, and 4 uncomplicated difficulties of human life.
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Extra resources for Another Phenomenology of Humanity: A Reading of A Dream of Red Mansions
The strange question is: What does it mean that man, the being-in-the-world who can be conscious that he exists and can know his existence, should choose or be forced to choose to block off this and should suffer anxiety, compulsions for self-destruction, despair? Kierkegaard and Nietzsche were keenly aware that the "sickness soul" of Western man was a deeper and more extensive morbidity than consciousness and of could be explained by the specific individual or social problems. Something was radically wrong in man's relation to himself; man had become fundamentally problematic to himself.
Thus homo natura was centrally made by Binswanger in point that Freud deals with he was invited to give in Vienna on the occasion of the eightieth birthday of the address Freud. ' Origins of the Existential Movement in Psychology 35 he tried on one hand to preserve the ecstatic concept, tried to save the view of man and reason which transcends techniques. But, on the other hand, in equating reason with science, Freud makes it technical reason. His great contribution was his effort to overcome the fragmentation of man by bringing man's irrational tendencies into the light, bringing unconscious, split and repressed aspects of personality into consciousness and acceptance.
Kierkegaard is not to be confused with the subjectivists or idealists; he opens up the subjective world without losing jectively true. 37 See the essay "On the Essence of Truth" in Existence and Being, by Martin Heidegger, edited by Werner Brock, op. cit. 38 From mimeographed address by Werner Heisenberg, Washington University, St. Louis, Oct. 1954. Origins of the Existential Movement in Psychology 27 one has to deal with the real objective world; Kierkegaard, Nietzsche, and their ilk took nature more seriously than many who call themselves naturalists.