Abstract：The initial interaction is shown as the interaction between people. In the process of communication, people will form a specific communication model, form small groups, and eventually constitute a community. Although communication was subject to some explicit social conditions and norms, Habermas further emphasized the ontological status of communication as a procedure--the premise of validity of communication generated through argumentation in communication, including authenticity, reality, correctness, appropriateness, sincerity, intelligibility and comprehensiveness and other effective requirements, which is the core of the rationality of communication--corresponding to the essence of things, and a basic human quality. In this light, Habermas considered the communicative behavior and procedures as the hints of the intrinsic characteristics of humans to deal with the limits of the theory of “keeping communication through communication”. However, Husserl pointed out that given the typification and idealization caused by the common experience between subjects in the daily life, rationality was just a grand conceptual model. So how could such common activities be carried out and the synchronic experience be obtained? In response to this question, Husserl addressed that it is the transcendental subject that impresses others by means of intentionality, and makes up a "transformed self" in the other, thus establishing the first community within the self, which constitutes the foundation of the inter-community of all other subjects at a higher level. However, it is reasonable for us to consider it a paradoxical matter that Husserl faced the threat of solipsism but publicity originated from the dark and unclear interior of the transcendental ego. According to the contradiction between the transcendental ego and multiple transcendental subjects that Husserl couldn’t handle, Levinas proposed “facing others”, the principle of communication dynamics. Levinas believed that others were the bearers of the cold and oppressive existence in the void, the beings who have never been defined, while death was similar to the other and God was the optimal face of the other, which was a question with the characteristics of infinity and uncertainty. When facing others, being responsible for others, setting the direction for a sustainable exchange, providing the original kinetic energy and putting morality before existence were defenses of human goodness, which was the ultimate foundation of the possibility of public communication in the context of Western rational thought. From the perspectives of the three thinkers above, communication was only possible in the highest real world of life and on the premise of distinction between others, thus forming the basic structure of self-world-other with its basic motivation intentionality from consciousness. However, none of the above three thinkers solved the problem of deeper source of communication. Therefore, it is necessary to explore the structure of human self-consciousness in-depth, and this study offers an analysis of symbol and language regarding the suspension of consciousness.
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引用本文:
邱戈. 交往如何可能：基于哈贝马斯、胡塞尔和列维纳斯的思考[J]. 浙江大学学报(人文社会科学版), 2020, 6(5): 190-.
Qiu Ge. The Origin and Boundaries of Communication: Based on the Thinking of Habermas, Husserl and Levinas. JOURNAL OF ZHEJIANG UNIVERSITY, 2020, 6(5): 190-.
