Li Gongqing

【Abstract】The main cause of modernity lies in the philosophy of consciousness. In the early 20th century， Heidegger and Husserl， the western humanistic philosophers， severely criticized the subject-object antagonistic and divisive philosophy of consciousness. In this paper， western philosophers are rethinking and criticizing the philosophy of modernity and consciousness in order to find and find out the shortcomings and defects in the development and construction of modernization in China.

【Keywords】Western philosophers； modernity and philosophy of consciousness； reflection and criticism

【中圖分类号】G64 【文献标识码】A 【文章编号】2095-3089（2019）01-0080-02

Introduction：

In response to the changes in peoples values， Professor Xu Jilin has a fairly classic comment： “material satisfaction and spiritual emptiness occur at the same time in the Chinese people， who are mediocre in the public sphere.” This also leads people to pay more and more attention to their own inner reality， and eager to find someone who can live and protect themselves. Although the Chinese in the past were so rich in classical moral resources， they slowly lost the color of their original soul with the passage of time. Since the early eighties of the last century， the economic level of our country has been greatly improved， and Gradually took on the style of a great country. The economic development and excessive attention also made many anti-moral， non-spiritual “economic people” began to reveal their nature， the emergence of these people make the peoples peace of mind has been an unprecedented threat.

1.Reflection on the absence of modernity by Liberalism

1.1 Overtolerance leads to nothingness of value

Although liberalism overflowed， but when the crisis of modernity also appeared the corresponding solution. Rawls， for example， confines his liberalism to the realm of politics， that is， “political liberalism”， and believes that modern liberalism does not need to build a complete philosophical mechanism. According to the view of limited rationality， the problems in human nature can not be solved by reason. Liberalism can only realize public rationality and isolate related values from political freedom by adhering to the principle of minimum justice. Unlike Rawls， Dwogin regarded “the idea of equality of liberty” as the weight of liberalism. To base it， this concept of freedom and equality also gives it a certain moral orientation. Therefore， two important factors have been established by the social politics of liberalism： （1）the reason of construction has certain value in itself； （2）the principle of derivation. As a way， it has only a certain degree of strategic value. As liberal egalitarianism attaches importance to the development of market economy， it can also reflect a certain degree of equality and equalization. It is worth noting that the neutral principle of equal treatment of various “good lives” is based on the principles of justice in liberal politics， and not on the ethical principles of personal life. The same， and it does not represent a preference for a certain way of life.

1.2 Dont follow the crowd and give up your freedom

In “Democracy in America”， Tokvier makes clear his concerns about the future： “I can already confirm that there are two different trends in equality that I see： on the one hand， the spirit of the people moves towards a new trend； the other is to lead people not to think， but to follow their own beliefs with respect to their own heart. This is the power and judgment of the masses， which originates from the trend of thought of equality， and will become an autocratic measure that dominates people.” With the development of society， the breaking of the common bond of modern society also causes people to indulge in the self-centered private world for a long time， for all the public world. Dont take it seriously.

2.Modern criticism of philosophy of consciousness

Husserl positioned himself as the hero of saving European rationalism and gave full play to Descartes philosophy of subjectivity based on Kants thought of subjectivity. The understanding of “transcendental self-study” still has obvious limitations. This transcendental subjectivity can not fully explain and analyze the problems that human beings have to face. Therefore， the universal truth and universal values can not be confirmed. In particular， the solipsism dilemma in the philosophy of subjective consciousness must be solved by oneself. So Husserl put forward the theory of “subjectivity interaction” in his later years， and it came into being. Like the core of a philosophical system. Husserl has been considering questions in exploring and verifying the certainty of knowledge and the validity of knowledge—why is there a “self” in the world office？ And is the world view of your own “thinking of me” and that of others being in the same longitude and latitude？ In other words， how the transcendental we let me communicate and communicate with other people. Husserl uses phenomenological restoration to construct an unquestionable basic point， that is， pure self-five pure consciousness. And for the mutual recognition of the consciousness and the subject of others， Husserl also proposed The famous empathy theory （also known as analogical apocalypse or assimilated apocalypse） is associated with empathy. But to the apocalypse of others， the body， the behavior， and the consciousness of the different people exist as separate bodies， and these associations of apparent existence are revealed to me in my self-consciousness. So they are part of a pure self that exists as an “I” rather than a solitude. Connect and modify others with their own spiritual consciousness by means of pure self “empathy” or “emotional transfer”， and they also achieve pure conscious communication and resonate with each other as if they were reinventing themselves， so that they can understand and communicate with others， thus realizing the relationship of intersubjectivity.

Heidegger， inspired by Husserl， began to move from phenomenology to things itself， that is， to human reality. Heidegger believes that in the development of human society， people use the concept of “being” to confuse the understanding of “existence” and want to control the most primitive meaning of “existence”. So he started with “this in （Dasein）”. The meaning of the human being is that the human being is here at this moment， and can also be understood as “in a certain part of the world” and exists in a special state. The process of human existence in the world is one and one. Other things， the process by which different people intersect and communicate with each other. The human presence is also understood as a state of throwing， always in a harmonious and contradictory “co-existence” with others. Heidegger said in his work that “because of this special commonality， the world has become a world that I share and share with others.” This is the world where I and others share the world. “In” is proof of co-existence with others， and their within the worlds free existence is a common being. Heideggers going to be “together”. The concept gives a new definition， which has an obvious negative， paralateral existentialism meaning. From its birth to its development， it is in a state of decline. Individuals in the process of development because of the “others” caused by constraints have a variety of effects. So Heidegger also called the “other” a “normal” （das Man）. The existence of “ordinary people” will cause people to be submerged in the public， and gradually lose their true state over time. Similar to this complex and changeable communion that erases the present in the way the “other” exists， with the difference between them. Other people will gradually disappear in it. Mixed problems lead people into a state of imitating others and erasing themselves from being different and losing their primordial nature. In this process， human being， as a universal co-existence， has lost its central value， and dissimilated its own advantages and characteristics， which exist in the form of “ordinary people” illusory. In the face of mixed daily life， people show emotions and ways of “annoyance”. Heideggers answer is that only fear and death can achieve the state of perishing. Because of the fear of emotion and the understanding of death， people return to the primitive temperament of “human” in the understanding and understanding of the value of life， thus getting rid of the fall.

Conclusion：

To sum up， the 20th century western humanistic operators doubted the transcendental subject， the consciousness as the legitimate source of truth knowledge and morality， and criticized the philosophy of consciousness on the basis of the split and opposition of subject and object. Habescht believes that philosophical criticism of consciousness in self-consciousness and transcendental rationality is pointless and successful. We must take the rationality of communication as the premise to realize the paradigm shift of theory. Use language as the main carrier， let people in the daily life and communication for energy and understanding， and in order to eliminate unidirectional and instrumental communication caused by alienation， reconstruction of the real life of the original life.

Reference：

[1]Yu Yang. The philosophical discourse of modernity and the circumstances of modernity in philosophy[J].Tour Overview （second half month）， 2016 （08）： 108-117.

About the author：

Li Gongqing（1989-）， Sex：Male， Nationality：Han， Born in Xinyang Henan， postgraduate， teaching assistant， Research direction： Chinese and western philosophy， ethics， ideological politics education.