The living world of Husserl and Patočica

Author: Ni Liangkang, Professor of the Department of Philosophy and the Research Center for Phenomenology and Mental Thought of Zhejiang University

Summary: In his later years, Husserl met his compatriot, the Czech phenomenologist Patuchica, in Paris and Freiburg, opening a new chapter in the phenomenological movement. Ideologically, Husserl's late attention and discussion of the living world and the European crisis influenced the young Patočica. In their lives, both of them were in the midst of world turmoil before and after World War II, and in their own ways, they eventually experienced political and social crises. In general, they were pure philosophers who didn't ask about politics, but politics eventually caught up with them. Both of them have always been believers in the power of ideas, and they are also victims of the power of ideas. They have thus left their mark on the history of ideas.

In the last ten years of Edmund Husserl's life, one of his Czech compatriots entered his life and thought circles and became his student. Jan Pato ka (1907-1977). Patočica's father was an ancient linguist. Thus, although Patočka was educated in practical subjects in a practical secondary school in Prague, that is, there was no need to learn ancient languages in such a secondary school; with the help of his father, he had a solid knowledge of ancient Greece at an early age. Later, while studying at the University of Prague, The university philosophy teacher in Patčica was the Czech philosopher Jan Blahoslav Koz k. The latter was a critical realist and the first president of the Czechoslovak Republic, Thomas J. Thomas. Student of Tommá Garrigue Masaryk.

The world is so small! More than fifty years after his encounter with Patočka, more than thirty years after His birth, Husserl met Masalik, who was also studying at the University of Leipzig, while enrolled in astronomy, physics, mathematics and philosophy, and indeed at the Philosophical Society in Leipzig in 1876. Masaryk then became the philosophical and spiritual guide of Husserl's youth: Husserl not only pursued a career in philosophy throughout his life under The Influence of Masaeric, but also religiously influenced his conversion from Judaism (Moses) to Christianity (Jesus). In addition, Masarik's teacher was Brentano. It was on Masaerik's advice and recommendation that Husserl also became a student of Brentano. In this regard, Husserl does have reason to call Masserik "my first teacher, the first person in my heart to evoke an ethical understanding of the world and life" (1).

Of course, Husserl's real "first teacher" was the philosopher and psychologist Brentano. He was also Husserl's co-teacher with Masarik. A philosophical tradition that they have collectively continued and developed can be called the Viennese philosophical tradition, which is embodied in a thread of intellectual development from Balzano to Brentano, Husserl, Masserik, Wittgenstein and even Patočica (2).

Patočka first met Husserl in Paris in 1929. At that time, the 22-year-old student of the University of Prague had received a scholarship and was studying in Paris, and Husserl happened to be invited to lecture at the University of Paris during this period. So Patocheka listened to Husserl's Lecture in Paris "with excitement" and "experienced together the beginning of 'Cartesian contemplation'" (3), for the text of this lecture was the original basis for the manuscript of the Cartesian Contemplation, which was later deepened and expanded.

Through the introduction of Husserl's students Alexandre Koyré (1892-1964) and Aron Gurwitsch (1901-1973), Patočka met Husserl in Paris. Husserl seemed to have invited him to study in Freiburg (4), although Husserl had retired by this time and passed the lecture to Heidegger. In 1930, Patuchica returned to Prague from Paris, where he submitted his doctoral thesis a year later, "The Concept of Seeability and Its Significance for the Study of Intentional Activity" (5). From the information currently available to me, the doctoral dissertation in Czech has been stored in the library of the University of Prague, has never been officially published, has not been translated into any other language, and has been very little discussed, the reasons for which are unknown. Judging only from its topic, this should be a research paper on Husserl's phenomenology.

After completing his doctoral examinations, Patočka did not find a job at the university, so he initially worked as a professor of philosophy at the Liberal Arts Secondary School in Prague, but he never stopped thinking about phenomenological philosophy and Czech philosophy. In the summer semester of 1933 he was awarded a Humboldt scholarship to visit and study in Berlin and Freiburg, Germany. He studied with Nikolai Hartmann in Berlin, where he experienced major changes in German politics. He then came to Freiburg, where he nominally studied with Heidegger, but was primarily concerned with Husserl's phenomenology. When the 26-year-old arrived in Freiburg and appeared in front of the 74-year-old, Husserl had left behind the "initial disappointment and humiliation" (6) brought to him by the Nazi regime and was able to receive his compatriot Patočica "with the most touching kindness": "Ah, finally this day!" I already had students from all over the world, but a fellow citizen came to me – and that never happened. ”⑦

It was also during this visit that Patuchica became acquainted with Husserl's then-personal assistant, Eugen Bergeron. Fink forged a deep friendship with him, and also met a Japanese and a Chinese who were visiting Husserl's home at the time (8). Patočka later recalled this visit to Husserl's home and recorded what Husserl said in the face of the hostile and warlike European situation and his surroundings made up of international students: "I remember when he [Husserl] said: 'We are all enemies here.'" He pointed at me and Fink: 'Enemy. Pointing at Chinese and the Japanese: 'Enemy. ''And beyond all—phenomenology. ’”⑨

The strong tension between the nation, Europe and the world, as expressed here, was later repeatedly discussed and discussed in the reflections of Husserl and Patočica on the living world (10). It is an outpouring of Husserl's reflections on the relevance of philosophical ideas to the natural world view on the one hand, and to the natural science view on the other, in the face of the crisis between the two great wars in Europe. This transcendence implied to Husserl the possibility of some kind of cross-cultural, cross-ethnic universality in political, ethical, legal, and social terms. Husserl had faced this problem during the First World War, but it does not appear that he was able to come up with an answer to his own satisfaction through his political practice (11). Faced with the harsh realities of the Nazi regime and the possibility of a world war approaching, he had to face the problem again. This time, he was thinking and reflecting on the history of ideas from the standpoint and perspective of the living world.

Regarding Husserl and his work during this period, Ingalden recalled his last visit to Husserl in Freiburg in 1935: "Jean Helin came to see me at night at the hotel. We talked about Husserl. Helin visited him many times during that time and admired his good condition, his firmness, and his relentless dedication to scientific research. Husserl became greater in these last years as a man and as a philosopher. He was convinced that his philosophy would one day save humanity. Did he have a hunch about what was going to happen? ”(12)

During this period, as the situation in Germany changed, the situation in the Czech Republic and at the University of Prague after 1933 also changed greatly: Emile Štěpánek. Ütitz (13) had to give up his teaching position at the University of Rostock in Germany because of his Jewish origin and returned to his alma mater, the German University in Prague, as a chair professor. Of Utz, Patuchica recalls: "He had a broad vision, an extremely keen sense of mental possibility, and was a first-class organizer. The former Brentano student did not understand transcendence, so he placed more emphasis on specific analysis in Husserl and drew up a plan to make Prague a phenomenological research center. (14) Ütić and Patočica's teacher, Kosak, worked in this direction. In 1934, the "Prague Philosophical Society" was founded. Utiz was president of the German language of the Society, Kosak was president of the Czech language, Patočka became the Czech secretary of the newly formed philosophical society, and Another student of Husserl, Landgrebe, served as the German secretary of the society. Through their efforts, the community gradually established links with and influenced the international phenomenological movement.

On Christmas that year, Patuchica received an invitation from Husserl to visit Husserl and Fink in Freiburg. His trip to Germany had two important missions: one was to find a way to preserve Husserl's large number of manuscripts so that they would not be destroyed by the Nazis, for example by transcribed shorthand manuscripts into typos or by partially relocating them to Prague; second, to invite Husserl to Prague for a travel lecture in order to announce his latest ideas and research. Both plans were fully supported by Husserl himself, and the reason for this, as Patuchica put it, Husserl's long-standing fears about the fate of his painstaking scientific research may have been linked to the prevailing position of the Heidegger school within phenomenology (15). This is to be added the politically motivated concerns that followed 1933, which are indeed well-founded. Husserl was an "internal exile" in his country and could not expect any public support from the public side. The Prague Society and Czechoslovakia, though not very powerful allies in this situation, were a light in this seemingly hopeless darkness. "Feeling a great philosophical mission, and a human mission, as an ever-active impulse to work, and having to anticipate the fate of a bottle thrown into the sea for this work is a constant concern that has endured throughout the years." (16)

Eventually both of these plans were realized to some extent by publication: first, Husserl's visits to Vienna and Prague together with his lectures there on the crisis of science in Europe and the two long "crisis" essays published on the basis of which were processed, and the publication of Experience and Judgment, edited by Landrebet and reviewed by Husserl himself (17). The ideas of crisis and experience and judgment intersect and converge at a joint point: the living world. It is precisely because of the completion of these two tasks that it is possible for us today to speak of a "phenomenology of the living world". The emergence of this doctrine is undoubtedly closely related to the efforts of the Philosophical Society of Patotschka, Landgrebe, and Prague (18).

The formation of The Crisis and Transcendental Phenomenology of European Science is usually seen first and foremost as a direct result of Husserl's visit to Vienna, but the earliest causes of the exposition of the idea of "crisis" are actually more related to Prague. One thing is certain first: before the above-mentioned plan was carried out in Patuchica to Freiburg in 1934, Husserl drafted and responded to a long letter in August 1934 at the invitation of Emanuel Rádl, President of the Eighth World Congress of Philosophy in Prague that year. It was later published in 1989 in The Complete Works of Husserl, Volume XXVII, Articles and Lectures (1922-1937) (S.184-221). The editors of the anthology gave it the title "On the Present Philosophical Task", and Husserl himself referred to it as "Prague Epistles" or "Prague Articles" (19). A part of it was read out by Patočica at the first plenary meeting of the General Assembly. According to Patuchica, "it implies the world mission of phenomenology — apparently a preeminent description of the 'crisis' problem domain" (20). This statement is based on Husserl's own letter to Patuchica of 13 September 1934: "I have now thought thoroughly about the copies [of the Prague papers], and will soon process them into a historical portal into phenomenology while deepening (necessary extensions) accordingly." (Hua Brief.IV., S.427) Patočica is in fact the most familiar with Husserl's entire intellectual progression from the "Prague Epistles" to the "Crisis" treatise, even more familiar than Husserl's two assistants, Landrebe and Fink. Husserl himself, in correspondence with Patuchica, from September 1934 onwards, continuously reported on the progress of his work on the deepening and extension of the "Prague Letters" or "Treatises" until March 1937, when he sent a copy of the first of his papers "Crisis" published in the journal Philosophy in Belgrade to Patočka (cf. Chronik，S.451，460，473，476，478，485)。 Because of this, after the publication of the "crisis" paper, Patuchica was able to write the first commentary on the "crisis" article, first responding to Husserl's thinking and disseminating it (21).

It's worth noting another thing: Husserl's public lectures on the "crisis" were planned to go first to Prague and then to Vienna. It was only because of delays in Prague that Husserl gave a lecture in Vienna in May 1935 and then in Prague in November. The direct result of this adjustment is that although the Prague lecture lags behind the Vienna lecture, it is also "more profound and more original".

The last statement comes from a very succinct comparison and portrayal of husserl's three late exotic speeches (Paris, Vienna, Prague), which he had personally heard: "This is the culmination of the activity and existence of the [Prague Philosophical] Society." Great thinkers come here, as before in Vienna, to give a lecture on an imminent field of the present problem, but here it is more profound and original, because here for the first time all questions are based on the question of the skipped world of life: one sees the crisis of reason and the crisis of humanity behind the crisis of science that has erupted despite its achievements, one sees the crisis of enlightenment that has deepened over the centuries, and to overcome this crisis one cannot avoid reason. Rather, it must reach a stage of reason and science that has not yet been anticipated. It stands in such stark contrast to the Paris lecture, where an idea is dealt with in the pure firmament of newly constructed thought, and here there is a voice calling for a return, conveying the philosopher's message to humanity in grave danger. ”(22)

Of particular note is Patočka's statement that "here for the first time all problems are based on the problem of the world of life that was skipped". It was during this visit that he himself received important insights from Husserl on current philosophical issues and wrote his teaching qualification treatise on the subject, "The Natural World as a Philosophical Problem."

In his 1936 teaching qualification paper, The Natural World as a Philosophical Problem, Patočica had focused on the discussion of the philosophical problems of the living world and had become both the first and first thinker to interpret and develop the phenomenology of Husserl's living world (23). As Bimmer puts it, "at the heart of this work is the analysis of the living world, and it can even be said that it is here that the question of the living world which Husserl expounded or demanded in his 'Crisis' work has been pre-recognized" (24). The phenomenological movement then opened up a new domain of problems here and thus entered a new stage of development.

At Husserl's urging (25), Patočka's teaching qualification paper was first published in Prague in Czech in 1936, coinciding with the publication of Husserl's two "crisis" articles in the belgrade exile journal Philosophy. Its French, German and English editions were published in 1976, 1990 and 2016 (26).

In August 1937, When Patočka went to Paris for the Ninth World Congress of Philosophy, he made a detour around Freiburg on his way back to visit Husserl again, but the visit became his farewell to Husserl: "On the last day of my stay, when I called, I heard Mrs. Malvina say that Husserl had slipped in the bathroom and was seriously injured. I can't visit him anymore as agreed. This was the accident that developed into fatal pleurisy, from which he was unable to recover. ”(27)

On April 27, 1938, Husserl died after more than six months of hospital illness. On 13 May of the same year, Patuchica and Landgrebe gave their respective speeches in commemoration of Husserl's death at the "Prague Philosophical Society". Two oratorical texts were later published in the Society's Book Series, followed by a preview of the publication of Husserl's posthumous book Experience and Judgment: A Study of the Genealogy of Logic edited by Landrebeth (28). These two texts are related to Eugen? Fink's speech at Husserl's tomb on 29 April of the same year, together with those of the few important obituary and eulogy of a great thinker in that crisis-ridden era (29).

In his commemorative speech, Patuchica regarded Husserl as a believer and a victim of the power of ideas: "In spite of all the pain felt in the whole burden of the world, there is still a flickering light of non-human providence in the world that penetrates from the depths, which is the providence of the ultimate ideal goal setting, and it is these goal settings that constitute a reward for a long yearning." ”(30)

Following in Husserl's footsteps, Patuchica himself became a believer in the power of this idea, and forty years later he became its victim.

Nearly a year after Husserl's death, his posthumous book Experience and Judgment (31) was published at the Prague Academy's Publishing House, but was not released. It is the second in a series of "Writings of the Prague Philosophical Society", and the first series is the aforementioned two speeches by Patočica and Land Grebe in honor of Husserl. Like Belgrade's exile magazine Philosophy, the bookshop was an exile publishing house founded by a Jewish publisher who had fled from Germany to Prague. By the time Landrebe received the first sample book of Experience and Judgment from the publisher in 1939, German tanks had already sailed into the city of Prague (32). Patočka recalls: "Then, with the exception of a few copies, they were confiscated and destroyed. After the war I was also able to provide a sample of Landrebey for reprint. ”(33)

After completing the teaching qualification examination, Patočka worked for three years as an unpaid lecturer at the Faculty of Philosophy at the University of Prague. After the German invasion of 1939, all Czech universities were closed. During this period, in order to support his family, Patočka continued to teach at various liberal arts secondary schools in Prague until 1944.

During the German occupation, Patočica was still pondering the relationship between Husserl's "enemy" and "phenomenalism beyond all else." "On the one hand, he emphasized the connection between the history of the Czech spirit and the spiritual history of Germany, and on the other hand, he highlighted the self-reliance of czech thought, and at the same time firmly believed that the European mission of the Czech spirit was to provide intermediaries for Eastern and Western Europe." (34) According to Gengning's recollection, Patočica always considered Czechoslovakia to belong to Western Europe rather than Eastern Europe (35). His reflections drew much criticism at the time. Before the end of the war he had lost his position as a professor at a liberal arts secondary school and was drawn into total war as a tunnel worker.

After the end of World War II, Patuchica returned to the University of Prague in the reconstruction of czech universities and continued his teaching work as an unpaid lecturer, giving lectures on ancient philosophy and Hegel. During this period he also began to pay attention to and discuss the topics of the Existenzialismus current that was prevalent in Germany and France at the time. He had hoped for a position as a full professor of philosophy at the Faculty of Education at the University of Brno, but it was unsuccessful. Because after the Soviet Union and the United States entered the Cold War in 1947, after many Eastern European countries, the multi-party rule of Czechoslovakia also ended in 1948, contact and exchange with the West in the field of ideas was also suspended, Patočka could no longer be hired as a pro-Western scholar, and even in 1950 he had to leave the University of Prague.

After patočka first found a job as an administrator at the Maseric Library, which then closed, it was difficult for him to find a formal job, and he had to rely on some translation work and teaching remedial courses to support his family (36). Thereafter due to The patocicka in the Czech educator Jan Štěpánekń Ames? Expertise in J.A. Comenius, who was hired by the Institute of Pedagogy of the Czechoslovak Academy of Social Sciences to participate in the editing of The Collection of Comenius' writings, during which time he wrote and published a number of research articles on Comenius. He argued that Comenius was not only an educationalist, but also an original philosopher (37). Comenius also had an important influence on Patocheca's thought. We'll see that later.

From the 1950s to the mid-1960s, Czechoslovakia's policy towards Western countries was relaxed, and its philosophical ties with western philosophical circles gradually recovered. In 1964, Patočka collected his systematic and historical research treatises on Aristotle, entitled Aristotle: His Pioneer and His Legacy (38), submitted to the Czechoslovak Academy of Social Sciences as a second teaching qualification paper, and in 1967 became a Doctor of Science at the Czechoslovak Academy of Sciences.

With the help of Landrebe, Van Breda and others, Patuchica was able to visit universities throughout East and West Europe in the early 1960s and to serve as a visiting professor at several universities. During this period, he also visited the Husserl Library of the University of Leuven in Belgium, hosted by Van Breda, the Husserl Library of the University of Cologne hosted by Landgrebe, and the Husserl Library of the University of Freiburg, hosted by Fink. At that time (1965), Geng Ning, a doctoral student working in the Husserl Library at the University of Leuven, met Patuchica because of this, and the two began a long-term friendship. In his unpublished memoirs, Gengning wrote: "Of all the important students in Husserl, I feel that I have the closest relationship with Jan Patuchica. He was a brilliant independent thinker, a great Scholar of Husserl and a scholar of Hegelian philosophy, and it was possible for him to carry out philosophical activities in the Academy of Sciences under the Czechoslovak regime because of the study and translation of Hegel, which was the basis of Karl Marx's philosophy. What impressed me even more about Patočka's personality, however, was that, despite his philosophical greatness, or rather, precisely because of his philosophical greatness, he was exceptionally humble. (39) After returning to Prague, Between 16 July 1965 and 30 January 1970, Patuchica corresponded with Geng Ning, sending eight letters and one postcard, for a total of 24 handwritten pages. Geng Ning commissioned the author to forward four of the letters to the Patočica Archive in Prague and the other four letters and a postcard to the Phenomenological Archives of Sun Yat-sen University.

In 1968 there was the "Prague Spring" political movement (reforms carried out by the Czechoslovak Communist Party in 1968). After the armed invasion of Czechoslovakia by the Soviet Union and the Warsaw Pact members, reforms failed, and Czechoslovakia continued to implement a "normal system" and tightened its control over the media in order to eliminate the influence of Western ideas. This was followed by a large influx of refugees to Western Europe, including many elite intellectuals. Although Patotszka finally obtained a position as a full professor at the University of Prague that year, four years later (1972) he was forced to retire prematurely. According to Lico, he was allowed to teach in public for only eight of the thirty-four years after he was admitted to teach (40). Rather than leave his homeland, Patočica remained in Prague to continue teaching various philosophy courses in his home. His audience often consisted of craftsmen and boilermakers, some of whom had been professors or students of philosophy, who were forced to leave their spiritual and cultural posts in subsequent political purges to make ends meet by manual labor (41). Also in the audience was Václav Havel (1936-2011), the first President of the Czech Republic after the dissolution of Czechoslovakia.

During this period, although Patočica was unable to publish his own works in the Czech Republic, as husserl was unable to publish in his native country in his later years, he nevertheless published numerous writings and articles in Western Europe, especially in France and Germany, one of which, The Heresy in the History of Philosophy, "spread in the early seventies in twelve manuscripts and has since become one of the most influential philosophical works in Eastern Europe" (42). According to Lico, "The motivation for 'unity of the shockers' on the last pages of The History of Philosophy is closer to the desperate consolation offered by Comenius than to Heidegger's determination to face death and Nietzsche's search for superman in the nihilistic age." ”(43)

At the same time, the French edition of his teaching qualification thesis, The Natural World as a Philosophical Problem, was published in 1976. He also planned to process his Natural World as a Philosophical Question, primarily the eighth chapter on language, while focusing on Jacobson's contribution to structural linguistics (44). In 1976 he had already published his article on Jacobson's "phenomenological structuralism" in the Philosophical Journal of the University of Leuven (45). In 1976, the Husserl Library of the University of Leuven published a collection of essays commemorating The Sixty-fifth Birthday of Patočica, The World of Man – The World of Philosophy (46). Patuchica published his memories of Husserl at the beginning of the commemorative anthology (47). 1976 and 1977 were the bumper years for Patuchica, who was already influential in foreign intellectual circles. Nevertheless, or because of this, the surveillance and restrictions he is subject to at home are becoming more and more apparent.

In addition to the fact that neither of them was able to publish domestically in his later years, another similarity between Patuchica and Husserl in their later years was that they were later banned from attending academic conferences abroad, and Husserl was barred from attending the Ninth World Congress of Philosophy held there in Paris in 1937 (cf. Chronik, S. 486), while Patuchica was also barred from attending conferences abroad and receiving an honorary doctorate from RWTH Aachen University in Germany in his final years.

In 1977, The Charter of Sevens movement in which Patočica participated took place. Barry? Smith once outlined The relationship between Patuchica and charter 77 as follows: "Patuchica was the main author of charter 77. He was also one of the three leading speakers of the 'Charter 77' movement, which itself is a classic example of nuanced work and non-political politics (painstaking examination of particular individual cases of human rights undermining human rights, without any grand slogans or ideological positions). (48) The Charter was made public on January 3, 1977. In March of that year, Patuchica had a meeting with the Dutch foreign minister. The rest of the story can be found in Geng Ning's memoirs: "On March 3, 1977, Patuchica was detained and interrogated by the police for 10 hours. This also prevented Patočka from being invited to a reception at the West German Embassy in Prague. After those 10 hours, he had a heart attack and had to be taken to the hospital. He took a short break and wrote his last essay, "What We Can Expect from Charter Seven-Seven." On March 11, 1977, he had a second heart attack and died two days later at the age of 69. ”(49)

Perhaps because of his familiarity with the Greeks' true meaning that "man's habits are his destiny," Husserl seemed to have anticipated the outcome of Patočica's life early on. As early as September 7, 1933, Fink conveyed Husserl's impression of Patuchica in a letter to Patuchica: "He firmly believes that in you the absolute will to know is found, which may be an anti-life monster, but it is an indispensable essence of philosophical survival. ”(50)

Walter? In his eulogy for Patočka, Bimer wrote: "Jan Patocheka is an important image of the European, and his life and death are an experience on which European civilization can test its own meaning of life." Phenomenological philosophy lost a great scholar due to his death. ”(51)

Finally, a third similarity in the political encounters that Husserl and Patočica experienced in terms of their respective experiences: in order to avoid the fate of destruction, their manuscripts or copies of them were taken abroad for resettlement after their deaths. Husserl's manuscripts were taken to the Institute of Philosophy of the University of Leuven in Belgium for storage, while Patuchica's manuscripts and his underground publications were taken to the Institute of Anthropology in Vienna for storage. The four-volume Patuchica Anthology (52) was published in German before 1989 and the Complete Works of Patuchica (SSJP) in Czech in 1990 (53).

According to Paul Lico, who had never met Husserl himself but judged only on the basis of his writings, Husserl's thinking was "non-political" and "his education, his hobbies, his profession, and his preference for scientific rigor all determined his non-politics" (54).

This is also the first and overall impression of Patuchica, a close disciple of Husserl, of his mentor. When he first met Husserl in Paris, Patocheka regarded him as "a philosopher who did not give reports or comments, but sat in his own workshop as if he were alone and wrestling with his problems, completely unconcerned about the world and the people" (55).

The second time I saw Husserl and Fink in Freiburg, the feeling was still strong. Patočka recalls, "A college student rarely sees a respected teacher as a person with troubles, pains, and difficulties. The lives of the two philosophers [Husserl and Fink] at that time were novel to me. They didn't seem to care about the repressive political realities that surrounded them at the time and determined their fate whether they wanted to or not. They had their own task, and because of that task they lived more professionally, and they gave me the first example: how a true spiritual life could flourish in spite of all its publicity. ”(56)

This "life outside the total publicness" is also called "living purely as a philosopher of science" by Husserl (Hua Brief.IV., S.409). However, Husserl also escaped from this life for a time, "falling into a professorial passion" (57), for example during World War I. I have previously written about Husserl's history and pointed out his later reflections on this issue and the conclusions he came to: "As a philosopher who was good at reflection, Husserl also quickly began to make serious reflections on his feelings, thoughts and actions in the war shortly after the war. It seems that the most important result of this introspection is that Husserl finally demanded himself: content with the possibility of philosophical practice as the subject of philosophical theoretical research, and completely abandoning the intention of philosophical practice in providing political advice and exerting political influence. (58) Correspondingly, on September 4, 1919, the student Arnold Berger was given a letter to the student Arnold Bergeron. In Metzger's letter, Husserl wrote: "I have not been called to be the leader of humanity in pursuit of a 'blissful life' (59)—I had to recognize this in the tormenting impulses of the war years, and my patron saint admonished me." I will live completely consciously and resolutely purely as a philosopher of science. ”(Hua Brief.Ⅳ，S.409)

Husserl known to Patočica was Husserl, who lived after the First World War "outside the total publicity" and "purely as a philosopher of science." Husserl not only impressed Patočica in this respect, but also had a profound influence on him. "At the time I was far from able to think about Husserl's extreme worries, which were related to the fate of his career, this huge and hard work, and I didn't know at the time that these fears would one day be so close to mine," Patočka said. (60) The "extreme concern" that Patočica speaks of here so close to him can refer to the "crisis" he had already experienced and premonitioned in the 1970s, when he wrote this memoir. Faced with the situation of great concern to him, "this highly respected Prague scholar made his clear voice as a citizen of his country" (61).

Patočica was not originally a political or social philosopher. Although he can be regarded as a practical philosopher, he is still in general a scholar who thinks rationally about and discusses the "argumentative life" in the Socratic sense, or a "humanist scholar of the present" (62). According to Patočka himself in his book "What is Phenomenology?" More explicitly stated in the manuscript, phenomenology "is neither an antiquated philosophy dedicated to the preservation of the intellectual tradition, nor a philosophy that seeks to assert its vitality in a way that assists in changing the world, i.e., a philosophy that is not revolutionary or wants to be revolutionary" (63). Finally, we can refer to Bimer's statement: "Patočka understands philosophy as a community work toward the self-retracement of reason, the mobilization of common ends, as Husserl once expressed, but in Patočka there is no such optimism that we can find in Hegel and Husserl." ”(64)

Strictly speaking, in socio-political practice, Patočica has simply fulfilled— as the title of one of his articles put it— "the duty to protect oneself in the face of injustice" (65). One of Patočica's two closest friends, Landrebe (66), wrote in his commemorative writings: "There has been so much talk about jan Patočka's fate and the events that led to his death that there is no need to repeat it." But in many ways people still fail to realize that this death is not an unfortunate accident that a philosopher who turned his back on the world and was far from all political and ideological arguments fell into because he did not recognize the risk of his tenacious efforts to realize human rights. Rather, this is the final and extreme result of the life of a philosopher who knows that all philosophical thought has its truth only if it is not only thought of but also experienced. ”(67)

In the end, Patočica, like Husserl, was what Lico called "apolitical thinkers," but politics eventually caught up with them.

①E.Husserl,Briefwechsel,10 B nde,in Verbindung mit E.Schuhmann hrsg.von K.Schuhmann,Dordrecht:Kluwer Academic Publishers,1994,Bd.Ⅷ,S.59. (All of the following quotations from this collection of letters are indicated in parentheses only in the main text: Hua Brief.+ Number of Volumes + Page Number.) It's also worth mentioning that Maserik left a small desk (or a small bookshelf) of his own to Husserl before leaving Leipzig for Vienna. Husserl kept this small desk and worked on it for a long time. It was not until the appearance of his fellow student, Patočka, that Husserl forwarded the desk to Patočka on Christmas Day 1934, thus making him "the heir to a great tradition.". See Hua Brief.I, S.100, Paul Ricoeur, "Hommage an Jan Pato ka", in Jan Patocka, Ketzerische Essays zur Philosophieder Geschichte, Berlin Suhrkamp Verlag, 2010, S.7), and [Czech] Patočka: : Memories of Edmund Husserl", translated by Ni Liangkang, in Ni Liangkang, ed., Remembering Edmond Husserl, [Beijing] Commercial Press, 2018 edition, p. 287.

②④参见Barry Smith，"Von T.G.Masaryk bis Jan Patocka:Eine philosophische Skizze"，in J.Zumr and and T.Binder (eds.),T.G.Masaryk und die Bre tano-Schule,Graz/Prague:Czech Academy of Sciences,1993,S.94-110,S.101。

(3) [Czech] Patočka: "Remembering Edmund Husserl", in Ni Liangkang, ed., "Remembering Edmund Husserl", [Beijing] Commercial Press, 2018 edition, p. 287.

(5)Jan Pato ka,"Pojemevidence a Jehov znam pro Noetiken" (The concept of evidence and its significance for noetics),Praha,1931,p.165。 参见Milan Walter,"Jan Pato ka. Eine biographische Skizze",in Phnomenologische Forschungen,Vol.17,Studien zur Philosophie von Jan Pato ka,1985,S.89,以及Ludger Hagedorn und Hans R.Sepp,Jan Pato ka. Texts,Documents,Bibliography,Freiburg and Munich:Alber,1999,P.529。

(6) On 6 April 1933, Husserl, who had been retiring for five years, received Circular No. 7642 "On Leave" from the Ministry of Culture of Baden, and on 14 April he was "immediately taken leave" on the basis of this notice. At the end of April, Mrs. Husserl wrote to her son Gerhard to report that his father, suffering from insomnia and neuralgia, had to interrupt his work and go to Locarno, Switzerland, for ten days to recuperate. (See K. Schuhmann (Hrsg.), Husserl-Chronik.Denk-und Lebensweg Edmund Huserls, Den Haag: Martinus Nijhoff, 1977, S.429.) All of the following quotations from the Annals are indicated in parentheses only in the main text: Chronik+ page numbers. )

(7) [Czech] Patocchika: "Remembering Edmond Husserl", in Ni Liangkang, ed., Remembering Edmond? Husserl,[ Beijing] The Commercial Press, 2018 edition, p. 281. Husserl's view of Patuchica as his first fellow student suggests that he regards the Czech Republic (consisting of patočka's birthplace of Bohemia and Husserl's own birthplace of Moravia) more as his homeland, what he calls "my lovely and ancient homeland" (Hua Brief VIII., S.58), rather than the Austro-Hungarian Empire as his homeland, so he does not seem to have Ludwig, who was born in Vienna. Landrebey regarded himself as a fellow student.

(8) [Czech] Patočka: "Remembering Edmond? Husserl", in Ni Liangkang, ed., Remembering Edmond Husserl, [Beijing] The Commercial Press, 2018, p. 281. The identity of the Japanese among these two Asian scholars is uncertain, but the other Chinese is most likely Shen Youding (1908-1989). For this, see Ni Liangkang, "The Ideological Causes of Shen Youding and Husserl on the Problem of Intuition", [Nanjing], Jiangsu Social Sciences, No. 6, 2010, especially the first section, "A Historical Investigation of the Relationship between Shen Youding and Husserl's Teachers", pp. 72-73.

(9) [Czech] Patočka: "Remembering Edmund Husserl", in Ni Liangkang, ed., "Remembering Edmund Husserl", [Beijing] Commercial Press, 2018 edition, p. 281.

(10) This is also the question that Halder has wanted to address and respond to in recent years in his collection of essays Klaus Held, Europa und die Welt.Studien zur welt-bürgerlichen Phanomenologie, Sankt Augustin Academia Verlag (2013).

(11) For a more detailed discussion of this issue, see Ni Liangkang, "Husserl's Political Practice and Theoretical Reflections During World War I", in Phenomenology and Practical Philosophy, 15th series of Chinese Phenomenology and Phenomenology Review, Shanghai Translation Publishing House, 2014, pp. 3-18.

(12) [Poland] Romain Ingalden: "Five Visits to Freiburg Husserl", translated by Ni Liangkang, [Nanning], Journal of Guangxi University (Philosophy and Social Sciences Edition), No. 3, 2016.

(13) Emil Utitz (1883-1956) was born in Bohemia and is also of Jewish descent. He studied law, archaeology, art history, philosophy and psychology in Munich, Leipzig and Prague, and eventually completed his doctorate in 1906 in Prague with Christian von Ehrenfels (1859-1932), a student of Brentano and one of the founders of Gestalt psychology, and then completed the teaching qualification examination and became an associate professor of philosophy at the University of Rostock from 1925 to 1933. After the Nazi government came to power in 1933, he was first taken off for his Jewish status and then permanently retired. He was just 50 years old. He then went into exile in his native Prague, where he served as a chair professor at the German University in Prague until the German occupation of the Czech Republic in 1942. Not only was he expelled from the university, but he was also imprisoned in concentration camps by the Nazis. It was only because of his "celebrity" status that he was treated specially there, eventually surviving the war and surviving the war. He re-taught at the University of Prague in 1945 until his death in 1956.

Ütitz had direct contact and correspondence with Husserl and Scheler. A handwritten war postcard from Scheler, now in the Phenomenological Archives of Sun Yat-sen University, was written to Utz during the 1916 war. Another handwritten postcard from Husserl to Utz, handwritten in 1914, is in the collection of the Bielefeld Library in Germany. In addition, the Collected Letters of Husserl, edited and published by Schumann in 1993, contains a letter from Husserl to Utz and two letters from Utitz to Husserl (Hua Brief.I, S.187 ff.).

(14) (16) [Czech] Patočka: Memories of Edmund? Husserl", in Ni Liangkang, ed., Remembering Edmund? Husserl, [Beijing] The Commercial Press, 2018 edition, pp. 283, 286.

(15) Husserl's concern about the prevailing power of the Heidegger school within phenomenology was expressed more in Hisschka's personal letters to Landrebe. According to Landrebe's recollection, Patuchica once said: "The question of the relationship between Heidegger's thought and Husserl phenomenology was later almost always one of the topics we talked about every day in Prague." And it is our common belief that the relationship must be a complementary one. (See L. Landgrebe, "Erinnerungen an meinen Freund Jan Pato ka:EinPhilosoph von Weltbedeutung", in Perspektiven der Philosophie, Vol.3, 1977, S.298)

(17) For the history and basic ideas of husserl's last two works, see the author's two papers, "The Beginning, End, and Basic Meaning of Husserl's Unfinished Work The Phenomenology of The Crisis and Transcendence theory of European Science (1936)" (Journal of Shanxi University (Philosophy and Social Sciences Edition), No. 5, 2015) and "The Beginning, End, and Basic Meaning of Husserl's Posthumous Work "Experience and Judgment: A Study of Logical Genealogy (1939)" (Journal of Tongji University (Social Sciences Edition) Issue 1, 2018).

(18) In addition, there is a plan of the Prague Philosophical Society, which was implemented mainly through Landrebey: husserl to take up a post at the German University in Prague. But this plan did not come to fruition. In his memoirs, Impalden recounts Husserl's thoughts, hesitations, and final decisions: "I have only been here in Freiburg for two days, and I met Jean Husserl there. Helen and Landrebe, the latter bringing an invitation to Husserl to teach at the German University in Prague. He also wanted to bring another part of Husserl's manuscript to Prague. The conversation about the Prague invitation went on for a long time. We have considered all the reasons for pro and cons. Neither I nor Helin know what advice can be made here. It is clear that Husserl's situation in Germany has fundamentally deteriorated over the years, and it is difficult to predict what might happen in the future. But Prague? Who knows it will be calmer and safer there? Husserl listened and was silent. We each broke up and went back without making a decision. I went to Husserl the next morning. He immediately told me firmly: 'I stay here'. He was brave and proud. Unwilling to back down. I didn't protest, though I was worried. (Roman?) Ingarden: "Five Visits to Freiburg Husserl", translated by Ni Liangkang, [Nanning], Journal of Guangxi University (Philosophy and Social Sciences Edition), No. 3, 2016)

(19) This article was later included in Volume 27 of The Complete Works of Husserl, and was officially published in 1989. See Edmund Husserl, Aufs tze Und Vortr ge (1922-1937), Hua XXVII., Dordrecht: Kluwer Academic Publishers, 1989, S.184-221.

(20) [Czech] Patočka: "Remembering Edmund Husserl", in Ni Liangkang, ed., "Remembering Edmond Husserl", [Beijing] Commercial Press, 2018 edition, p. 285.

(21)参见Jan Pato ka,"Edmund Husserl's Die Krisis dereurop ischen Wissenschaften und die transcendentale Ph nomenologie",Review of the first part of Husserl's Krisis as published in the Belgrade journal Philosophia,1936(1),pp.77-176,in eskámysl,1937(33),no.1-2,pp.98-107。

(22) [Czech] Patočka: "Remembering Edmund Husserl", in Ni Liangkang, ed., "Remembering Edmund Husserl", [Beijing] Commercial Press, 2018 edition, p. 288.

(23) Another thinker who was concerned with the problems of the living world was Jurgen? Jürgen Habermas. In Phenomenology and Its Effects, the author specifically discusses his association and differences with Husserl's "living world". In addition, Alfred Schütz (1889-1959) and Blumenberg (1920-1996), who were more influenced by Husserl, thought deeply about the topic of the "living world". See Alfred Schütz, Thomas Luckmann, Strukturen der Lebenswelt, Band 1, Frankfurt a.M.: Suhrkamp, 1979; Band 2, Frankfurt a.M.: Suhrkamp, 1984 and Hans Blumenberg, Theorie der Lebenswelt, Frankfurt a.M.: Suhrkamp, 2010.

(24) Walter Biemel,"Jan Pato ka:1.7.1907-13.3.1977",in Phnomenologische Forschungen,Vol.4,Mensch,Welt,Verst ndigung:Perspektiven einer Ph nomenologie der Kommunikation,1977,S.132.

(25) See [Czech] Patočka: "Remembering Edmund Husserl", in Ni Liangkang, ed., Remembering Edmond? Husserl," [Beijing] The Commercial Press, 2018, p. 347: "During my stay in Prague, Husserl repeatedly urged me to complete the teaching qualification examination; articles on Husserl's thesis, especially the living world, were completed in 1936. ”

(26)参见该书的捷克文版(Jan Pato ka,P irozen Svět Jako Filosofick Problém,Prague: eskoslovensk Spisovatel,1936)、法文 Jan Pato ka,Le monse Naturel Comme Probleme Philosophique,traduit du tchèque par Jaromir Danek et Henri Declève,Postface de l'auteur,La Haye:Martinus Nijhoff,1976,Phaenomenologica 68)、德文版(Jan Pato ka,Selected Writings,published by the Institute for Human Sciences in Vienna, Stuttgart:Klett-Cotta,1987-1992,Volume III:Die natürliche Welt als philosophisches Problem.Ph nomenologische Schriften I,edited by Klaus Nellen and Jí i Němec,Introduction by Ludwig Landgrebe,Stuttgart:Klett-Cotta,1990)、英文版(Jan Pato ka,The Natural World as a Philosophical Problem,Evanston,Illinois:Northwestern University Press,2016)。

(27) [Czech] Patočka: "Remembering Edmond Husserl", in Ni Liangkang, ed., "Remembering Edmond Husserl", [Beijing] The Commercial Press, 2018 edition, p. 289.

(28)参见Jan Pato ka,"Edmund Husserl zum Ged chtnis:Zwei Reden gehalten von Ludwig Landgrebe und Jan Pato ka",in Schriften des Prager Philosophischen Cercles,herausgegeben von:J.B.Kozák und E.Utitz,Prag:Academia Verlagsbuchhandlung,1938。

(29)参见Eugen Fink,"Totenrede auf Edmund Husserlbei der Einscherungam 29.April 1938,gesprochen von Eugen Fink",in Perspehtiven der Philosophie,Volume 1,1975,S.285-286。

(30) Jan Pato ka,"Edmund Husserl zum Ged chtnis. Zwei Reden",in Schriften des Prager Philosophischen Cercles,herausgegeben von:J.B.Kozák und E.Utitz,Prag:Academia Verlagsbuchhand-lung,1938,S.28f.

(31) Edmund Husserl,Experience and Judgment.Studies on the Genealogy of Logic,elaborated and edited by Ludwig Landgrebe,Prague:Academie Verlagsbuchhandlung,1939.

(32) Ludwig Landgrebe,"Erinnerungen an meiner Weg zu Edmund Husserl und an die Zusammenarbeit mit ihm",in Sepp,H.R.(Hrsg.),Husserl und die Phnomenologische Bewegung-Zeugnisse in Text und Bild,Freiburg:Verlag Karl Albert,1988,S.26.

(33) [Czech] Patočka: "Remembering Edmund Husserl", in Ni Liangkang, ed., "Remembering Edmond Husserl", [Beijing] Commercial Press, 2018 edition, p. 291. See also a more accurate account of Landrebey: "Publishers must flee, but before they can escape they can send 200 sample books to Aaron and Awen publishing houses in London, which can sell books in The United Kingdom and the United States." The remaining samples were confiscated and burned by the Nazis. ”(Ludwig Landgrebe,"Erinnerungen an meinen Weg zu Edmund Husserl und an die Zusammenarbeit mit ihm",in Sepp,H.R.(Hrsg.),Husserl und die Ph nomenologische Bewegung-Zeugnisse in Text und Bild ,Freiburg:Verlag Karl Albert,1988,S.26)

(34) Barry Smith,"Von T.G.Masaryk bis Jan Pato ka:Eine philosophische Skizze",in J.Zumrand and T.Binder (eds.),T.G.Masaryk und die Brentano-Schule,Graz/Prague:Czech Academy of Sciences,1993,S.95.

(35) See Iso Kern's unpublished memoir, "Is there a reason?" —Between European Philosophy and Chinese Philosophy Chapter 5 "I was a teaching assistant and editor at the Husserl Library in Leuven (1961-1972)" Section 12 "My International Philosophical Connections at the Husserl Library: Ellie Rosenberg-Husserl, Gerhard Husserl, Emmanuel? Levinas, Romain Ingalden, Jan Patočica, Aaron Gurvich, Dagefin Flosdal, Ignacio Angelelli". The translation is from page 20 of Zheng Peirui's Chinese translation. See also Jan Pato ka, Schriften zurtschechischen Kultur und Geschichte, Stuttgart: Klett-Cotta, 1992.

(36)参见L Landgrebe,"Memories of My Friend Jan Pato ka",in Perspectives of Philosophy,Vol.3,1977,p.298。

(37)见Jan Pato ka,Andere Wegein die Moderne.Studien zur europ ischen Ideengeschichtevon der Renaissance bis zur Romatik,Würzburg:K nigshausen &Neumann,2006,S.295-330。

(38) Jan Pato ka, Jeho P edc dci a Dědicové (Aristoteles, jehopfedchudci a dёdicové (Aristoteles, seine Vorl ufer und seine Erben)), Praha, 1964. – This teaching dissertation, like his doctoral dissertation, has not been published as a whole to the best of my knowledge. But a large part of its content was published as a single paper before 1964.

(39) [Switzerland] Geng Ning: "Is there a reason?" —Between European Philosophy and Chinese Philosophy, Chapter 5, Translated by Zheng Peirui, p. 19.

(40) (43) Paul Ricoeur,"Hommage an Jan Pato ka ",in Jan Pato ka,Heretical Essays on the Philosophy of History,newly translated by Sandra Lehmann,with texts by Paul Ricoeur and Jacques Derrida as well as an epilogue by Hans Rainer Sepp,Berlin Suhrkamp Verlag,2010,p.13,p.8.

(41) We have seen the shadow of such a group of people in Thomas, the protagonist of Czech writer Milan Kundera's The Unbearable Lightness of Life. See [Czech] Milan Kundera: The Unbearable Lightness of Life, translated by Xu Jun, Shanghai Translation Publishing House, 2014. In fact, Kundera himself was a member of this group. In 1968, after the Soviet Invasion of the Czech Republic, Jokes was banned, Kundera lost his position at film school, and literary creation was difficult to carry out. In this context, he and his wife left the Czech Republic in 1975 and came to France.

(42) Barry Smith,"Von T.G.Masaryk bis Jan Pato ka:Eine philosophische Skizze",in J.Zumrand and T.Binder (eds.),T.G.Masaryk und die Brentano-Schule,Graz/Prague:Czech Academy of Sciences,1993,S.108.

(44) Milan Walter,"Jan Pato ka. Eine biographische Skizze",in Phnomenologische Forschungen,Vol.17,Studien zur Philosophie von Jan Pato ka,1985,S.104.

(45) Jan Pato ka,"Roman Jakobsons ph nomenologischer Strukturalismus",in Tijdschrift voor filesofie 38,Nr.1,Leuven,1976,S.129-135.

(46) L.Landgrebe et al.,Die Welt des Menschen-Die Welt der Philosophie.Festschrift für Jan Pato ka,herausgegebenvonWalter Biemelund dem Husserl-Archiv zu L wen,Den Haag:Martinus Nijhoff,1976.

(47) [Czech] Patočka: Memories of Edmund? Husserl", in Ni Liangkang, ed., Memories of Edmond Husserl, [Beijing] The Commercial Press, 2018, pp. 279-291.

(48) Barry Smith,"Von T.G.Masaryk bis Jan Pato ka:Eine philosophische Skizze",in J.Zumrand and T.Binder (eds.),T.G.Masaryk und die Brentano-Schule,Graz/Prague:Czech Academy of Sciences,1993,S.108.

(49) [Switzerland] Geng Ning: "Is there a reason?" —Between European Philosophy and Chinese Philosophy, Chapter 5, translated by Zheng Peirui, p. 24.

(50) Eugen Fink und Jan Pato ka,Briefe und Dokumente 1933-1977,Freiburg /München:Alber Verlag,Prag:Oikoymenh,1999,S.29.

(51) Walter Biemel,"Jan Pato ka:1.7.1907-13.3.1977",in Phnomenologische Forschungen,Vol.4,Mensch,Welt,Verst ndigung:Perspektiven einer Ph nomenologie der Kommunikation,1977,S.130-137.

(52) Jan Pato ka,Ausgewälte Schriften,B nde I-IV,herausgegeben vom Institut für die Wissenschaften vom Menschen in Wien,Stuttgart:Klett-Cotta,1987-1992.

(53) Sebrané spisy Jana Pato ky,1-5,9-13,20,Praha:Oikoymenh,1996.

(54) Paul Ricoeur,"Husserl und der Sinn der Geschichte",in Noack,Hermann (Hrsg.),Husserl,Darmstadt:Wissenschaftliche Buchgesellschaft,1973,S.231.

(55) (56) See [Czech] Patočka: "Memories of Edmond Husserl", in Ni Liangkang, eds., "Memories of Edmond Husserl", [Beijing] Commercial Press, 2018 edition, pp. 280, 283.

(57) See Ingalden's recollection: "I have seen this passion only once, in the lectures that Husserl gave in 1917 for the soldiers on leave. But that wasn't really a college lecture. ([Poland] Romain Ingarden: "Memories of Edmund Husserl", translated by Ni Liangkang, in Chinese Phenomenology and Philosophy Review, No. 20, "A New Perspective of German-French Phenomenology", Shanghai Translation Publishing House, 2017 edition, p. 212)

(58) For details, see Ni Liangkang, "Husserl's Political Practice and Theoretical Reflections During the First World War", in Phenomenological and Practical Philosophy, 15th Series of Chinese Phenomenology and Philosophy Review, Shanghai Translation Publishing House, 2014, pp. 3-18.

(59) Husserl's "blissful life" here is related to Fichte's religious ethics work, The Guide to the Blissful Life (1806).

(60) See [Czech] Patočka: "Memories of Edmond Husserl", in Ni Liangkang, ed., "Memories of Edmund Husserl", [Beijing] Commercial Press, 2018 edition, p. 283.

(61) Elisabeth Str ker,"Obituary for Jan Pato ka 1.7.1907-13.3.1977",in Zeitschrift für philosophische Forschung,Bd.31,H.3,Jul.-Sep.,1977,S.453-455.

(62)参见Ilja Srubar,"On the Founded Life.On Jan Pato kas Practical Philosophy",in Phnomenological Research,Vol.17,Studies on the Philosophy of Jan Pato ka,1985,pp.10-31。

(63) Jan Pato ka,"Was ist Ph nomenologie?",in Tijdschriftvoor Filosofie,44ste Jaarg.,Nr.4,1982,S.676.

(64) Walter Biemel,"Jan Pato ka:1.7.1907-13.3.1977",in Phnomenologische Forschungen,Vol.4,Mensch,Welt,Verst ndigung:Perspektiven einer Ph nomenologie der Kommunikation,1977,S.136.

(65) J.Pato ka,"O Povinosti Br nit se Proti Bezpr vi ( on the duty to defend oneself against injustice)",in Study,III,No.51,1977.

(66) The other was Eugen Fink (1905-1975), who had died two years earlier (1975).

(67) L.Landgrebe,"Erinnerungen an meine Freund Jan Pato ka:Ein Philosoph von Weltbedeutung",in Perspektiven der Philosophie,Vol.3,1977,S.295.

(This article is the phased result of the major project of the National Social Science Foundation "Husserl Anthology" (12 & ZD124).) ）

Source: Jiangsu Social Sciences, No. 20204