本文從心理學與社會學討論對創傷之壓抑後，個人/集體記憶是否勾起感情事實或 歷史事實出發，從而論述胡塞爾與海德格的時間現象學，並將其對時間意織與歷史意識之處 理置於實踐的層次，以及歸於基本氣氛之上揚性與離逸性來考察。 海德格以為存有遺忘形成了記憶，如此由本真的時間或超歷史降到非本真的時間或歷 史。這是重視離逸性氣氛，重視對死亡怖慄之真實感情，但輕視由上揚性產生本真歷史的表 現。 胡塞爾從海德格式的記憶出發，他建立了內在時間流理論，以致再有胡塞爾式之遺忘與 回憶問題。這是重視上揚性氣氛，重視對生命之愛與寬容的真實感情，且重視驚訝、理性所 構成之歷史的表現。 但唯離逸性扮演著將非本真直接轉為本真狀態之引導角色，上揚性才具有將非本真間接 透過歷史而趨向本真狀態的功能。海德格與胡塞爾在分別所重之基本氣氛結合下，實可兼具 解剖者與拯救者的角色。若他們共同去回應前面心理學與社會學之討論，將可提出創傷記憶 能兼顧感情事實與歷史事實兩方面的理論根據;特別可提出集體記憶將在民主制度的理性與 寬容精神下達此要求的理由。 本文乃嘗試做一種心理學/社會學和哲學之間的對話工作。

　　　　　This paper starts from the discussion of some psychologists and sociologists. They ask whether an individual/a collective memory of a depressed trauma awake an affective fact or historical fact. After then, Husseri and Heideggers' phenomenology of time is the topic in this paper. Their treatment of temporal and historical consciousness should be observed on the practical level by the ground of the fundamental mood of evasion and ascent. In Heidegger's viewpoint, the memory develops from the oblivion of Being. Thus, the authentic temporality or super-history comes to the inauthentic temporality or history. It means that the evasive mood and the affective fact in dread for death are hold by Heidegger in high estimation. But the ascending mood and the historical fact are hold in low estimation. Husserl goes from the Heideggerian memory and forms the theory of inner time-flux. And thus, the Husserlian memory and oblivion are built. It appears that the ascending mood, love of life and tolerance, the astonishment and rationality, which constitute a beginning of the history, are respected by Husserl in high value. Only when the evasion plays a role of guidance on the direct way to turn the inauthentic situation into the authentic, the ascent lets the inauthentic situation indirectly through the history approach to the authentic. Under the combination of these two fundamental moods, Heidegger and Husserl, an analyst and a savior, are jointed together. If they would response to the above discussions of some psychologists and sociologists, they will argue that the memory of trauma can awake both affective and historical fact. Especially the collective memory does either under the rationality and tolerance as the conditions of democracy. This paper tries to make a dialog between psychology/sociology and philosophy.