海德格的「明智模式」：從早期海德格的亞里士多德闡釋出發的考察

Heidegger’s “Phronesis-Model”: A Study according to theInterpretation of Aristotleby early Heidegger

海德格在「那托普報告」中對亞里士多德的解釋，其核心線索是「靈魂揭示真理的方式」，而其主導問題是明智與智慧的優先性。亞里士多德認為，智慧是最高的實行方式，並且是自足的、是一種神性的靜觀。我們稱之為「智慧模式」，它的預設是希臘世界的自然目的論。相反，海德格則借助於對亞里士多德明智概念的存在論化，提出了一種「明智模式」。明智作為一種與實踐相關的、朝向瞬間的當下實行方式，它代表了生活自身的運動特性。並且，借助於形式顯示及其所相關的「具體化」方法，明智取得了一種溝通具體與普遍的方法論地位。伴隨著對明智的改造，海德格對亞里士多德的實踐概念也展開了形式化，這在某種程度上意指著理論與實踐的原初統一性。

The core clue of Heidegger’s explanation of Aristotle in the“Natorp-Bericht” is “the ways the soul reveals the truth”, and itsdominant issue is the priority of phronesis or sophia. Aristotle argues thatsophia is the highest way of enactment of life, which is self-sufficient andis a divine observation. It can be called “sophia-model”, whose premise isthe natural teleology of the Greek. On the contrary, Heidegger, with theontologization of Aristotle’s concept of phronesis, put forward a“phronesis-model”. As a practice-related, current way of enactmenttowards the moment, phronesis represents the movement of the life itself.And, by means of the formal indication and its associated approach of“concretion”, phronesis achieves a methodological position, which communicates the concrete and the general. Along with thetransformation of phronesis, Heidegger also formalized the concept ofpractice of Aristotle, which in some way meant the original unity oftheory and practice.