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題名：聖經中語言與存有之紀/故事: 基於海德格與戴克海姆觀點的一種詮釋
作者：溥安苳
作者(外文)：Bousquet, Antoine Jean Sebastien
校院名稱：輔仁大學
系所名稱：跨文化研究所比較文學與跨文化研究博士班
指導教授：周岫琴
學位類別：博士
出版日期：2017
主題關鍵詞：海德格；語言哲學；語言；聖經；神祕主義；禪宗；Heidegger；Language；Philosophy of language；Graf Durckheim；Durckheim；Mysticism；Zen
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自有歷史以來，人不斷詢問一個問題：何為人類的命運？ (Quo Vadis？) 當代哲學家海德格認為，這個問題和語言本質的問題有密不可分的關係。對海德格而言，語言即「存有之家」，形塑人的存有及命運。本論文將以海德格此種語言觀為基礎，用以參照聖經傳統的視界，即關於人類命運之境況及人類語言的故事。此論文的論述核心係將聖經的敘事視為存有之家的歷史/故事，同時論證海德格的思想對於聖經傳統提供一種具洞見之視野，以及聖經傳統如何有助於發展和此德國思想家的灼見得以相輔相成的新視野，並藉以深入探究語言之於人類命運的所佔的關鍵地位。
從「存有之家」隱喻出發，本論文欲通過兩種相異的視野展開聖經敘事的解讀，即海德格的語言觀和與存有的關連，以及和海德格同時代、融合日本禪宗與西方基督宗教神祕主義的學者卡爾弗里德•戴克海姆（Karlfried Dürckheim）對於人類的存有與命運所提出的觀點。結合二者的思想以架接一種雙向思考的進路，來解讀存有之家的歷史或故事：一為向上探索存有之家所開展的形上「世界」，形成以形上學和技術性視角揭示的歷史/故事；再者，將形上學世界向下帶回「地上」人間，藉用詩化語言和具移動性質的隱喻，使形上學世界更貼近人類經驗所能感知的領域。
在聖經關乎語言的歷史/故事中，存有之家扮演著將人類引向自身命運的一種載體，此命運即戴克海姆所謂「真有」的持據。聖經敘事所描述的人類語言之演變，在此論文將對應一系列不同的語言驛站(Stat-ions)，並將每一站解讀為不同的的「出神」(“ek-stases”) 事件，人類在其中經歷從特別的一個語言環境被抽離出來，再投身於另一個環境，從而獲得對過去置身其間的環境之理解。這一系列的出神事件係取自下列聖經敘事，並構成語言的歷史/故事：亞當從一個無語言的受造物轉變為存有之家的居民；巴別塔事件後，存有之家分解成多語言之村；於西乃山，此村莊因書寫的出現而轉型；巴比倫俘擄代表在家與家之間的遊移；五旬節則標示存有之家的交換之始和存有之城的出現；最後在默示錄，標記了人類和其居所之終結。
透過依序探討此一系列出神事件，本論文將進一步論證存有之家實為一種神聖的工具，目的在給予人類一連串愈來愈明朗的機會以掌握「真有」，每一出神事件皆彰顯人類居所的一個特別面向。最終，所有面向的彰顯皆可視為規勸人類回轉 （metanoia)，即古典神學中的「悔改」或「轉向」，在此處解讀為「元思想」(古希臘文noia可譯為”思想”) ，亦即展開一種思考活動試圖超越存有之家的圍牆，為達此目的，首要之務便在於揭示此居所的真實本質及各種侷限。最後，此研究將闡明以下結論：古典神學聖經詮釋的核心問題，即有關墮落的人類獲得救贖的歷程，亦可解讀為有關人類與自身存有之家兩者關係的歷史/故事，由此可證海德格的語言哲學和聖經敘事之間的交匯融合，兩者指向人類命運之相同目的地。
From the dawn of history, men ask themselves what their destiny is: quo vadis? In modern times, philosophers like Heidegger saw that this question is tightly intertwined with the question of the nature of language. For Heidegger, language is “the house of being,” what shapes man's being, and thus also his destiny. His view of language is in this dissertation confronted with another: the perspective offered by the biblical tradition, which contains a vision of man's destiny and a story of man's language. This study purports to argue that the biblical narrative can be seen as the (hi)story of the house of being, showing that the thought of the German thinker can shed a new light on the biblical tradition, and that, in turn, this tradition can help us to develop the teachings of Heidegger, providing a fresh perspective on the role that language plays in man's destiny.
With the metaphor of the “house of being” as a starting-point, the biblical narrative is read through two different lenses: Firstly, Heidegger's vision of language and its relation to being, and secondly the vision of man's being and destiny of one of his contemporaries: Karlfried Dürckheim, whose thought reconciles Sino-Japanese Zen with Western Christian mysticism. The combination of their thought becomes the source of a dual movement leading to the extraction of the (hi)story of the house of being: a movement first moving upward to explore the meta-physical “world” opened by the house of being, unveiling its (hi)story from a meta-physical, technical perspective, and then moving downward, so as to bring this “world” back to the “earth,” using poetic language and meta-phor to take it closer to the realm of man's sensory experiences.
In this (hi)story of language in the Bible, the house of being is seen as a vehicle that guides man toward his destiny, which is, following Dürckheim's vision, the appropriation of his “essential being.” The evolution of man's language, as described by the biblical narrative, is here seen as corresponding to a series of different stat-ions of language, each one of which is interpreted as a different ek-stasis, that is, an event where man is taken away from a particular linguistic environment and thrown into another, thereby offering him a chance to see the nature of his previous environment, which was too close to be seen until then. The (hi)story of language is seen as a series of such ek-stases, which correspond to the following events of the biblical narrative: the transition of Adam from a language-less creature to a dweller of the house of being (Ch. 2); the separation of the house into a village of tongues at Babel (Ch. 3); the emergence of writing in Sinai which transforms this village (Ch. 4); the Babylonian captivity which represents the first travels between houses (Ch. 5); the Pentecost which marks the beginning of ex-changes between houses and the transformation of the disorderly village into a city of being (Ch. 6), and finally the Apocalypse, which marks the end of man and of his dwelling (Ch. 7).
The successive examination of these different ek-stases shows that the house of being can be seen as a divine instrument offering man a series of increasingly clear opportunities to appropriate his essential being, with each ek-stasis allowing the unconcealment of a particular aspect of his dwelling. Ultimately, these unconcealments are interpreted as exhortations to perform a meta(-)noia: the “repentance” or “conversion” (metanoia) of classical theology, which is here linked with meta-noia, interpreted as “meta-thinking” (noia meaning “thinking” in Greek), that is, the attempt to see beyond the walls of the house of being, something that first requires an unveiling of the true nature and limits of the house. This study thus shows that the question of man's redemption from the fall, which has been at the center of the traditional theological readings of the Bible, can also be seen as the question of the nurturing of man's relation with his house of being. This question, examined through the (hi)story of the house of being of the narrative, demonstrates the convergence of Heidegger's philosophy and the biblical tradition, which both point toward the same destin-ation, although it is known by different names.
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