摘 要 本文嘗試就胡塞爾「發生」現象學的方法觀點，再次檢視超驗現象學 是否可能陷落於一種無法建立知識普遍客觀性之「獨我論」的危險困境。因 此主要的任務，無非即是就「被動發生」與「主動發生」的兩個意識層次， 深入探討作為發生構成「超驗主體間性（超驗他者／他我）」及其「超驗主 體間意識共同化的認識」之「超驗同感作用」，如何可能此一根本問題。而 在對於「超驗同感作用」如何可能此一根本問題所進行之深入探討的整個 過程中，我們則將首先探明「超驗同感作用」所預設之先行發生的諸動機 條件；其次探明意識潛在背景中作為「被動類比統覺」（「被動附現」）之 「被動同感作用」；再其次則探明意識前景中作為「主動類比統覺」（「主 動附現」）之「主動同感作用」。此外，我們也將更進而理解，「超驗同感 作用」究竟可在「多低限度」的意識預設條件下運作發生；並指出「超驗同 感作用」之諸意識預設條件的運作過程，是否僅限於對「自我與其他的身體 形體」的「視覺構成意識」這樣一種發展取向。最後，我們則將嘗試解明， 「超驗同感作用」究竟如何可能「有真實根據地」發生構成「超驗主體間性 （超驗他者／他我）」及其「超驗主體間意識共同化的認識」。

Abstract Based on the methodological view of Husserl’s “genetic” phenomenology this paper attempts to re-examine whether transcendental phenomenology might be mired in the dangerous predicament of a kind of “Solipsismus” which makes it impossible to establish the universal objectivity of knowledge. Hence our main task here is to probe deeply, in terms of two conscious levels of “passive genesis” and “active genesis”, into this fundamental question: how is “transcendental empathy” possible which genetically constitutes “transcendental intersubjectivity (transcendental Other/other I)” and “transcendental intersubjectively conscious communalized knowing”. And in the whole process of probing deeply into this fundamental question of how possible “transcendental empathy” is, we will investigate first, the antecedent motivational conditions presupposed by “transcendental empathy”; secondly, “passive empathy” as “passive analogous apperception” (passive appresentation) in the underlying background of consciousness; and thirdly, “active empathy” as “active analogous apperception” (active appresentation) in the foreground of consciousness. Moreover, we will also go further to find out “how low the limits” of the conditions presupposed by consciousness could be under which “transcendental empathy” can occur and operate; and point out whether the conditions presupporsed by consciousness in the operating process of “transcendental empathy” are restricted to this developmental aspect of “visional constitutive consciousness” of “my bodily shape and other bodilyshape”. Finally, we will try to make clear how “transcendental empathy” is possible “with real grounds”, to genetically constitute “transcendental intersubjectivity (transcendental Other/other I)” and “transcendental intersubjectively conscious communalized knowing”.