Melancholy and time experience: A brief discussion on the phenomenological discussion of "traumatic memory" (Part 2)

How do people deal with the past? : Forgetting is the premise of memory

We have mentioned before: "Depression" refers to the destruction of a person's time experience, so in his feelings and thinking about life, it is difficult to give priority to "the future" and view his own experience. And through the analysis of the common structure of human existence, we have also described how the average person's experience of time is often; from this, we can also see that diseases such as "depression" and "mania" that hinder the sense of time will indeed cause A person's life experience is greatly affected.

According to Heidegger, "forgetting" is more fundamental than "memory" based on the common living structure of human beings; because man is a future-oriented existence, his past experience will first be engraved into his "already", and then brought to "now". In this whole structure of life, even without relying on human memory, life and action can theoretically continue. Therefore, the general direction of the phenomenology of Being is: the most basic treatment for bad memories that plague us is not any processing, recall or resolution, but "forgetting". Because, as a limited being, it is impossible for human beings to remember all the past, but it is possible to forget all the past; therefore, forgetting is the more basic way of life for human beings.

However, even if this Hyde-style thinking is correct in theory, it is difficult to directly apply to the situation of dealing with "traumatic memory". Because: No, it's not because these memories have troubled me so much, and they often surfaced in many unrelated scenes, becoming an obstacle that I can't easily and easily bypass. We spend a lot of energy and need to discuss it with such seriousness?

What are the foundations of communication? : Nature and Transcendental Subjectivity

In Binswanger's view, perhaps Hussel's phenomenology can help us explore this question. Husserl distinguishes between "indication" and "expression": "indication" means that we borrow another thing to say what we want to express; but "expression" refers to the fact itself, that is, from our whole experience. For example, when I say, "This table, like my computer, is square." This sentence is a sentence of "instructions", and I use my square computer to "indicate" the shape of the table. However, such an indication must be based on an "expression": that is, in my experience, the table is square.

Based on this, we can further think: what is the "expression" all about. We are able to "express" because in our experience things (tables) are presented to us in a certain quality (square).

A thing may have many properties. In the real world, the properties of things are often accidental and changing. For example: a table does not have to be square, it can also be round; if we ask a good worker to cut the table, he can also saw a square table into a circle. However, our ability to understand the world and communicate with each other must be based on the fact that, despite our varied and changing experiences, we are able to grasp the common nature of things in our experience. In Husserl's view: it is based on the pre-comprehension of the common ground of all "natures" within each of us, which Husserl calls "transcendental subjectivity", that we are able to interact with each other. communicate,

Therefore, according to Husserl's research, Binswanger believes that the treatment or treatment of "depression" can be when the patient has lost the ability to perceive time, and through the "commonality of things", the patient and us can be maintained. in a real communication. This transcendental subjectivity that does not disappear with change, non-individual experience, and the two-way communication between us and this person can be the starting point for him to retrieve his own time perception ability.

references

Heidegger, "What is Metaphysics? >. Road Signs, translated by Sun Zhouxing

Marcel, "A draft of the phenomenology of "being". "Yes and There", translated by Lu Dacheng

Jonathan. Jonathan Ree, Heidegger. Translated by Cai Weiding

Mullis. Morris Natanson, The Phenomenological Master: Husserl. Translated by Gao Junyi. Taipei City: Yunchen Culture, 1982

Wang Wensheng, "The Problem of Traumatic Memory from Husserl and Heidegger's Phenomenology of Time". Phenomenology and Philosophy of Science

Wang Wensheng, "A Phenomenological Exploration of Taking Care of Existence from the Perspective of Husserl's Phenomenology". Phenomenology and Philosophy of Science

Zeng Qingbao, Lin Jingxiu, "Mashion's Third Reduction: Opening to the Religious Experience of the Other". Journal of Philosophy of Chengchi University Vol.24

Liu Guoying, "Phenomenology and the Metaphysics of "Present": Derrida and Husserl. Traces of French Phenomenology: From Saud to Derrida