哲学动态

《海德格尔之心》中韩炳哲对海德格尔的阐释，并不完全属于正统学院派海德格尔研究的范畴，但这些阐释贯穿韩炳哲此后的诸多作品。韩炳哲看到，海德格尔之“心”既是克服形而上学主体性之经济和计算图景的隐喻，也是一种非形而上学的思维方式；但是早期海德格尔存在之“心”的情绪与声音仍然带有主体性的痕迹，他克服形而上学的努力并没有超出形而上学的范畴。韩炳哲认为，海德格尔试图通过“思”“痛苦”与“畏”等概念跨越形而上学的门槛，但未能成功，并且他的很多概念在现代绩效世界面前已经失去了阐释效力。因此在韩炳哲笔下，一方面，社会批判理论亟需对《存在与时间》进行“数字化升级”;另一方面，克服形而上学的可能性仍然存在于海德格尔提出的“怯”“沉思”与“寂静”等概念之中。

Byung-Chul Han's seldom mentioned dissertation,Heidegger's Heart: Heidegger's Concept of Emotion(1996),is a heterotical work which is not entirely within the realm of orthodox Heideggerian literature but it has always permeated many of Han's subsequent works.In Heidegger's usage,the “heart” is an unusual sense organ,which is a fusion of eyes,ears,hands and love,in order to overcome metaphysics,it has to be cut out and revised. It is such a painful process that Byung-chul Han calls it the “circumcision of the heart”. In his view,the circumcision of the heart as performed by Heidegger in Sein und Zeit is only half-hearted,while in Palliativgesellschaft(2020),Han expounds on the “existential theory of pain”. The “heart” with these emotions opens the threshold to the house of being.The “threshold”(Schwelle) imagery is always present in Han's interpretation of Heidegger,who is a stranger to the thresholdlessness of today 's hypertextual or hypercultural world. Heidegger also refers to suffering as a threshold,but the cunning of modern society has dissolved all suffering with entertainment,while the sacred is also irrevocably reduced to entertainment and loses its sacred transcendence,and all “timidity”(Scheu) disappears. In Vita contemplative(2022),following the late Heidegger in his exploration of the contemplation of “doing nothing”(Unt?tigkeit) where he thinks highly of things that are precisely useless without any purpose or use,Han further refines Heidegger's “timid heart”,which guards existence,into an “ethics of timidity”.This fundamental understanding of Heidegger's philosophy also sets the tone of Han's social critique.Contemplation and “doing nothing”(Unt?tigkeit) are the antithesis of the performance society(Werkwelt),which is also where the possibility of overcoming capitalism lies; that is why Han repeatedly emphasizes “capitalism dislikes silence”. Heidegger's contemplation of the Unt?tigkeit of the unusable is an attempt to counteract the disposability that makes everything completely accessible, calculable, controllable,manipulable,dominant,and consumable. The contemplation and silence that Han seeks to target against capitalism is not the contemplation of Unt?tigkeit in the sense of Heidegger's contemplation of the unusable,but the contemplation and silence of true “emptiness” and “nothingness” in the tradition of Eastern thought.Therefore,in Heidegger's Heart,Han suggests that Heidegger's “heart” is both a metaphor for overcoming the economy of metaphysical subjectivity and a non-metaphysical way of thinking. However,the moods and voices of the existential “heart” in early Heidegger still bear the traces of subjectivity,and his efforts to overcome metaphysics have not transcended the metaphysical realm. In Han's subsequent works,he sees that although Heidegger attempts to cross the threshold of metaphysics by exploring terms such as Denken,Schmerz,and Angst,he failed because,on one hand,Heidegger's contemplation and silence was still within the realm of Western metaphysics,and on the other,many of Heidegger's terminologies have already lost their interpretive validity in the face of modern achievements and the burnout of society. In Han's words,social critical theory is in dire need of a “digital upgrade” of Sein und Zeit,while the possibility of overcoming metaphysics still lies in Heidegger's other terms such as Scheu,Kontemplation and Stille,as well as in traditional East Asia thought,which is another story to be told.