![\"Tr\u1ea7n](\"https:\/\/damau.org\/wp-content\/uploads\/2022\/08\/Tran-Duc-Thao_thumb.jpg\" "\\"Tr\u1ea7n")
<\/a><\/p>\n Edmund Husserl Tr\u1ea7n \u0110\u1ee9c-Th\u1ea3o
Apr. 8-1859 \u2013 Apr. 27 \u2013 1938 Sept. 26-1917 \u2013Apr. 24-1993
Born in Protojov, Czech Republic Born in T\u1eeb-S\u01a1n, B\u1eafc-ninh, Vietnam<\/p>\n
<\/p>\n
V\u00e0i nh\u1eadn-x\u00e9t c\u1ee7a T\u00e1c-gi\u1ea3<\/p>\n
Preliminary notes from the author<\/p>\n
T\u00f4i c\u00f3 l\u00fd-do ri\u00eang tr\u00ecnh b\u00e0y lu\u1eadn-c\u01b0\u01a1ng n\u00e0y b\u1eb1ng Vi\u1ec7t v\u00e0 Anh ng\u1eef. (i) T\u00f4i mu\u1ed1n \u0111\u1ed9c-gi\u1ea3 Vi\u1ec7tnam trong v\u00e0 ngo\u00e0i l\u00e3nh-v\u1ef1c chuy\u00ean m\u00f4n c\u00f3 d\u1ecbp bi\u1ebft r\u00f5 v\u1ec1 kh\u1ea3-n\u0103ng \u0111\u1ed9c-\u0111\u00e1o trong cu\u1ed1n s\u00e1ch n\u1ed5i-ti\u1ebfng c\u1ee7a c\u1ee5 Th\u1ea3o. (ii) Ri\u00eang \u0111\u1ed1i v\u1edbi \u0111\u1ed9c-gi\u1ea3 T\u00e2y-ph\u01b0\u01a1ng ngo\u00e0i vi\u1ec7c tr\u00ecnh-b\u00e0y cu\u1ed1n s\u00e1ch c\u1ee7a c\u1ee5, t\u00f4i c\u00f3 nh\u1eefng \u0111i\u1ec3m b\u00e0n v\u1ec1 suy-t\u01b0 c\u1ee7a c\u1ee5 Th\u1ea3o. Tri\u1ebft-h\u1ecdc l\u00e0 nh\u1eefng n\u1ed7-l\u1ef1c ph\u00ea-b\u00ecnh t\u01b0-t\u01b0\u1edfng \u0111\u1ec3 ti\u1ebfn \u0111\u1ebfn \u0111i\u1ec3m cao v\u00e0 s\u00e2u h\u01a1n trong \u00fd-th\u1ee9c c\u1ee7a con ng\u01b0\u1eddi ch\u1ee9 kh\u00f4ng ph\u1ea3i l\u00e0 nh\u1eefng gi\u00e1o-\u0111i\u1ec1u. Cu\u1ed1n Hi\u1ec7n-t\u01b0\u1ee3ng Lu\u1eadn v\u00e0 Duy-v\u1eadt Bi\u1ec7n-ch\u1ee9ng<\/em> c\u1ee7a c\u1ee5 Th\u1ea3o g\u1ed3m hai ch\u01b0\u01a1ng r\u00f5 r\u1ec7t. Ph\u1ea7n Th\u1ee9 Nh\u1ea5t b\u00e0n v\u1ec1 Hi\u1ec7n-t\u01b0\u1ee3ng Lu\u1eadn c\u1ee7a Husserl, t\u1eeb trang 3 t\u1edbi trang 178 (kho\u1ea3ng 180 trang). Ph\u00e2nTh\u1ee9 Hai b\u00e0n v\u1ec1 Duy-v\u1eadt Bi\u1ec7n-ch\u1ee9ng, t\u1eeb trang 179 t\u1edbi trang 218 (kho\u1ea3ng 30 trang). T\u00e1c-gi\u1ea3 b\u00e0i n\u00e0y kh\u00f4ng c\u00f3 nh\u1eefng t\u00e0i-li\u1ec7u c\u1ee5 Th\u1ea3o vi\u1ebft sau n\u00e0y \u0111\u1ec3 ch\u1ec9nh l\u1ea1i suy-ngh\u0129 c\u1ee7a c\u1ee5. Tuy nhi\u00ean, Ch\u01b0\u01a1ng Hai r\u00f5 r\u1ec7t l\u00e0 m\u1ed9t n\u1ed7-l\u1ef1c d\u1ef1a tr\u00ean t\u00ednh-s\u1eed v\u1ec1 gi\u00e1-tr\u1ecb c\u1ea7n-lao, tho\u1ea3ng qua m\u1ed9t ch\u00fat Marx v\u00e0 m\u1ed9t ch\u00fat Hegel. K\u1ebft-lu\u1eadn c\u1ee7a ph\u1ea7n n\u00e0y x\u00e1c-\u0111\u1ecbnh v\u1ecb-tr\u00ed c\u1ee7a ch\u1ee7-ngh\u0129a Marx m\u1edbi ch\u1ec9 l\u00e0 \u00fd-th\u1ee9c nh\u00ecn v\u1ec1 qu\u00e1-kh\u1ee9. N\u00f3 m\u1edbi ch\u1ec9 l\u00e0 \u00fd ch\u1ee9 ch\u01b0a ph\u1ea3i l\u00e0 h\u00e0nh-\u0111\u1ed9ng. Theo l\u1eddi c\u1ee5 Th\u1ea3o \u00fd-th\u1ee9c s\u00e2u-xa v\u00e0 \u0111\u00fang nh\u1ea5t nh\u1ea5t v\u1ec1 th\u1ebf gi\u1edbi con ng\u01b0\u1eddi, v\u1ec1 kinh-t\u1ebf, x\u00e3-h\u1ed9i v\u00e0 ch\u00ednh-tr\u1ecb ph\u1ea3i ti\u1ebfn t\u1edbi cu\u1ed9c c\u00e1ch-m\u1ea1ng v\u00f4-s\u1ea3n. QN<\/strong><\/p>\n <\/em><\/p>\nThe English text of this writing presents to International readers, especially those in the discipline of Philosophy. My comparative analysis of Tr\u1ea7n \u0110\u1eebc-Thao\u2019s brilliant work Phenomenology and Dialectical Materialism <\/em>and E. Husserl\u2019s Logical Investigations, <\/em>Book I and II has been my long overdue project, especially on the former. <\/em>In my work wherever possible I have questions to both Tran and Husserl simply because the practical and theoretical domain that challenges my consciousness is inherent and provokable to human mind, especially in the face of idealities versus practicality. Tr\u00e2n \u0110\u1ee9c-Th\u1ea3o\u2019s classic that we are reading consists of two parts. The longer one about 180 pages is his critique of Husserl\u2019s Phenomenology against the much shorter second part about 30 pages showing his preference to Dialectic Materialism. Tran \u0110uc-Thao\u2019s works to modify his thought are not available to my present expos\u00e9. Clearly the readers cannot find the connection between the idea of the first and the second part of Tran Duc-Thao\u2019s thesis as well as his discussion of Marxist and Hegelian theories. The second part stands out as a vivid picture showing the truth of consciousness based on reasons in historicity conducive to the concept of labor and capital. Marxism is just an idea revealing the true in the past. To be an authentic consciousness there must be a proletariat revolution concludes Tran \u0110uc-Thao. QN<\/strong><\/p>\n<\/p>\n
\n- Ch\u00fang ta \u0111ang \u0111\u1ecdc cu\u1ed1n Truy-T\u1ea7m Lu\u1eadn-L\u00fd<\/em> (Logische Untersuchungen<\/em>) c\u1ee7a E. Husserl, xu\u1ea5t-b\u1ea3n n\u0103m 1900, v\u00e0 cu\u1ed1n Phenomenology and Dialectical Materialism<\/em> c\u1ee7a c\u1ee5 Tr\u1ea7n \u0110\u1ee9c-Th\u1ea3o, n\u0103m 1951. Hai cu\u1ed1n n\u00e0y c\u00e1ch xa nhau n\u1eeda th\u1ebf-k\u1ef7. Trong khi \u0111\u1ed1i v\u1edbi \u0111\u1ed9c-gi\u1ea3 trong ng\u00e0nh Tri\u1ebft-h\u1ecdc \u1edf \u00c2u-ch\u00e2u, c\u1ea3 hai cu\u1ed1n \u0111\u1ec1u \u0111\u01b0\u1ee3c tham kh\u1ea3o trong l\u1edbp Tri\u1ebft-h\u1ecdc nh\u01b0ng ri\u00eang \u0111\u1ed1i v\u1edbi Vi\u1ec7tnam h\u1ea7u nh\u01b0 c\u00f2n nhi\u1ec1u \u0111i\u1ec1u chua r\u00f5 r\u1ec7t trong l\u00e3nh-v\u1ef1c chuy\u00ean-m\u00f4n n\u00e0y. \u1ede S\u00e0ig\u00f2n kho\u1ea3ng gi\u1eefa th\u1eadp ni\u00ean 1960, Gi\u00e1o-s\u01b0 Ti\u1ebfn-s\u0129 Hubert Hohl, Ph\u00f3 Gi\u00e1m-\u0111\u1ed1c Vi\u1ec7n Goethe \u1edf Saig\u00f2n c\u00f3 nh\u1eefng b\u00e0i gi\u1ea3ng b\u1eb1ng ti\u1ebfng Ph\u00e1p v\u1ec1 Hi\u1ec7n-t\u01b0\u1ee3ng Lu\u1eadn c\u1ee7a Husserl, vi\u1ebft r\u1ea5t r\u00f5 r\u00e0ng tuy c\u00f3 t\u00ednh-c\u00e1ch d\u1eabn-nh\u1eadp h\u01a1n l\u00e0 \u0111i v\u00e0o chi-ti\u1ebft. D\u0129 nhi\u00ean GS Hohl kh\u00f4ng b\u00e0n \u0111\u1ebfn cu\u1ed1n s\u00e1ch c\u1ee7a c\u1ee5 Tr\u1ea7n \u0110\u1ee9c-Th\u1ea3o trong b\u00e0i-gi\u1ea3ng c\u1ee7a \u00f4ng.<\/li>\n<\/ol>\n
<\/p>\n
\n- We are reading Husserl\u2019s Logische Untersuchungen<\/em>, 1900 and Tran \u0110\u01b0c-Thao\u2019s Phenomenology and Dialectical Materialism<\/em>, 1951. These two classics (remarkable works) made their way into history apart from each other in space and time about 50 years, and while they were widely discussed in European Community of scholarship there has been quiet in Vietnamese academic milieu. In the mid of 1960s at Saigon, Dr. Hubert Hohl lectured on Husserl\u2019s Phenomenology, a sort of general summaries rather than in depth so as a matter of fact they easily went into oblivion. Certainly, in his lectures Dr. Hohl was silent about Tran Duc-Thao\u2019s major work<\/li>\n<\/ol>\n
<\/p>\n
\n- \u0110\u1ec3 hi\u1ec3u Hi\u1ec7n-t\u01b0\u1ee3ng Lu\u1eadn v\u00e0 Thuy\u1ebft Duy-v\u1eadt Bi\u1ec7n-ch\u1ee9ng<\/em> c\u1ee7a c\u1ee5 Tr\u1ea7n \u0110\u1ee9c-Th\u1ea3o th\u00ec tr\u01b0\u1edbc ti\u00ean \u0111\u1ed9c-gi\u1ea3 n\u00ean quen v\u1edbi nh\u1eefng thu\u1eadt ng\u1eef trong Tri\u1ebft-h\u1ecdc c\u1ee7a Edmund Husserl v\u00e0 trong Tri\u1ebft-h\u1ecdc c\u1ee7a G. W. F. Hegel. Sau \u0111\u00f3 \u0111\u1ed9c-gi\u1ea3 v\u1eabn c\u1ea7n bi\u1ebft th\u00eam v\u1ec1 lu\u1eadn-l\u00fd c\u1ee7a Immanuel Kant, c\u1ee7a G. W. Leibniz, c\u1ee7a Gottlob Frege, v\u00e0 c\u1ee7a L. Wittgenstein. D\u0129 nhi\u00ean kh\u00f4ng th\u1ec3 qu\u00ean nh\u1eefng ph\u00e1t-tri\u1ec3n m\u1edbi trong khoa Lu\u1eadn-l\u00fd \u1edf th\u1ebf-k\u1ef7 20 m\u00e0 t\u00e1c-gi\u1ea3 b\u00e0i n\u00e0y s\u1ebd tr\u00ecnh b\u00e0y.<\/li>\n<\/ol>\n
<\/p>\n
\n- For those who are sealed to Continental Philosophy, especially the thought of Husserl and Hegel present in Tran \u0110uc-Thao\u2019s brilliant work, Phenomenology and Dialectical Materialism,<\/em> the following list of glossaries is of paramount properties and interests to unlock the door of academica<\/em>. Yet we cannot ignore the logic of G. W. Leibniz, of I. Kant, of G. Frege, and of L. Wittgenstein. Of course there are still more challenges await the readers\u2019 mind. There are also novel efforts contributing to the science of logic in the Twentieth Century.<\/li>\n<\/ol>\n
<\/p>\n
\n- T\u1eeb-ng\u1eef \/Glossaries<\/strong>:<\/li>\n<\/ol>\n
Sinh ra trong gia-\u0111\u00ecnh th\u1ebf-phi\u1ec7t, c\u1ea3 hai Husserl v\u00e0 Hegel \u0111\u01b0\u1ee3c th\u1eeba h\u01b0\u1edfng m\u1ed9t n\u1ec1n gi\u00e1o-d\u1ee5c v\u00e0 v\u0103n-h\u00f3a cao. Do \u0111\u00f3, hai tri\u1ebft-gia n\u00e0y d\u00f9ng nh\u1eefng t\u1eeb-ng\u1eef v\u1ec1 \u00fd-ni\u1ec7m r\u1ea5t ph\u1ee9c-t\u1ea1p cho \u0111\u1ed9c-gi\u1ea3 trong c\u0169ng nh\u01b0 ngo\u00e0i b\u1ed9-m\u00f4n Tri\u1ebft. T\u00f4i mong r\u1eb1ng b\u1ea3ng t\u1eeb-v\u1ef1ng sau \u0111\u00e2y s\u1ebd gi\u00fap \u0111\u1ed9c-g\u1ec9\u1ea3 tho\u1ea3i m\u00e1i khi \u0111\u1ecdc t\u01b0-t\u01b0\u1edfng c\u1ee7a Husserl v\u00e0 Hegel, v\u00e0 do \u0111\u00f3 hi\u1ec3u \u0111\u01b0\u1ee3c gi\u00e1-tr\u1ecb cu\u1ed1n s\u00e1ch c\u1ee7a c\u1ee5 Th\u1ea3o.<\/p>\n
<\/p>\n
Being aristocrats, both Hegel and Husserl inherited and enjoyed intellectual power of educational and cultural heredity. This is Eo Ipso<\/em> in their writing styles on conceptual terminologies, a challenge to general and even academic readers. I hope that the cumbersome of such reality will be less complicated so the reading of their writings, especially of Tran Duc-Thao\u2019s work would be enjoyable.<\/p>\n\n- Husserl<\/strong>:<\/li>\n<\/ol>\n
Apodictic: Tr\u01b0ng ra r\u00f5 r\u1ec7t\/ Clearly demonstrated<\/p>\n
Cogitans: T\u01b0-duy theo tr\u00ed-tu\u1ec7 kh\u00e1c v\u1edbi t\u01b0-duy v\u1ec1 v\u1eadt ch\u1ea5t\/ Mental substance opposed to materialism (Dualism)<\/p>\n
Cogitatum: T\u01b0-t\u01b0\u1edfng\/Thought<\/p>\n
Cogitative (adjective): T\u01b0-duy\/Thinking<\/p>\n
Cogitabitis: C\u00f3 th\u1ec3 ngh\u0129 ra, t\u01b0\u1edfng-t\u01b0\u1ee3ng ra\/Thinkable, imaginable<\/p>\n
Cogitabundus: C\u00f3 suy-ngh\u0129, c\u00f3 t\u01b0-t\u01b0\u1edfng\/ Thoughtfulness<\/p>\n
Cogitamentun: M\u1ed9t t\u01b0-t\u01b0\u1edfng\/ A thought<\/p>\n
Cogitata (Cogito): Suy-t\u01b0 c\u1eb7n k\u1ebd\/Thoughtful (valid) proposition<\/p>\n
Cogitatus: Ngh\u0129 ng\u1ee3i hay h\u00e0nh-\u0111\u1ed9ng c\u1ee7a t\u01b0-duy\/ Thimking process<\/p>\n
Cogito (Cogitata): \u00dd-th\u1ee9c\/Thinking awareness<\/p>\n
Cogitatum: K\u1ebft-qu\u1ea3 c\u1ee7a t\u01b0-duy\/Thought validity<\/p>\n
Cogitatio: Suy-t\u01b0 v\u1ec1 h\u00e0nh-\u0111\u1ed9ng trong t\u01b0\u01a1ng-lai\/ Thinking process toward future action<\/p>\n
Cogitatatus: L\u01b0u-\u00fd\/considered or deliberate (fully considered, think carefully)<\/p>\n
Cogit\u00e0t\u00e8: C\u1ea9n-th\u1eadn\/Carefully, thoughtfully<\/p>\n
Cogitatationes dedepingimes: T\u01b0-duy v\u1ec1\/Reflection on particular topic<\/p>\n
Cogitinem: T\u01b0-t\u01b0\u1edfng, \u00fd-ni\u1ec7m\/ Thought, idea<\/p>\n
Cogitationes: C\u00e1i t\u00f4i \u0111a-di\u1ec7n\/ Complex ego<\/p>\n
Ego Sum: C\u00e1i t\u00f4i hi\u1ec7n-h\u1eefu\/Existential ego<\/p>\n
Eo ipso: Do \u0111\u00f3, \u0111\u00fang nh\u01b0 th\u1ebf\/ To the thing itself, by the same token<\/p>\n
Eidetic: R\u00f5 t\u1eebng chi-ti\u1ebft\/Vividness of details<\/p>\n
Epoch\u00e9: G\u1ea1n l\u1ecdc k\u1ef9 c\u00e0ng\/ Remarkable presentation of thought<\/p>\n
Ideality: T\u00ednh-ch\u1ea5t hay gi\u00e1-tr\u1ecb c\u1ee7a l\u00fd-t\u01b0\u1edfng\/ The state or quality of being ideal<\/p>\n
Identical Cogitum: T\u01b0-t\u01b0\u1edfng r\u00f5 r\u00e0ng\/Clarity of thought<\/p>\n
Identical Ego: C\u00e1i t\u00f4i c\u1ee5-th\u1ec3\/ Concrete Ego<\/p>\n
Ipso Facto: Do \u0111\u00f3\/By this very fact<\/p>\n
Noetic: Ki\u1ebfn-th\u1ee9c ch\u1ee7-quan\/Subjective consciousness<\/p>\n
Noematic: Ki\u1ebfn-th\u1ee9c kh\u00e1ch-quan\/ Objective consciousness<\/p>\n
Substantia Cogitans: B\u1ea3n-ng\u00e3 thi\u1ebft-y\u1ebfu\/Substantial thought (Ego)<\/p>\n
Sum Cogitans: Hi\u1ec7n-h\u1eefu c\u00f3 \u00fd-th\u1ee9c\/ Thoughtful existence<\/p>\n
<\/p>\n
\n- Hegel<\/strong>:<\/li>\n<\/ol>\n
M\u1eb7c d\u00f9 t\u01b0-t\u01b0\u1edfng ch\u00ednh c\u1ee7a Hegel v\u00e0 Marx kh\u00f4ng \u0111\u01b0\u1ee3c tr\u1ef1c ti\u1ebfp tr\u00ean b\u00e0n th\u1ea3o-lu\u1eadn trong s\u00e1ch c\u1ee7a c\u1ee5 Th\u1ea3o nh\u01b0ng t\u00e1c-gi\u1ea3 b\u00e0i n\u00e0y r\u1ea5t mong \u0111\u1ed9c-gi\u1ea3 tham-kh\u1ea3o cu\u1ed1n B\u00e1ch-khoa Tri\u1ebft-h\u1ecdc <\/em>c\u1ee7a Hegel, cu\u1ed1n T\u01b0-b\u1ea3n Lu\u1eadn<\/em> c\u1ee7a Marx, \u0111\u1eadc bi\u1ec7t nh\u1eefng b\u00e0i vi\u1ebft c\u1ee7a Marx (The Portable Karl Marx<\/em>) do Eugene Kamenka bi\u00ean-t\u1eadp \u0111\u1ec3 hi\u1ec3u r\u00f5 \u00fd trong Ph\u1ea7n Hai cu\u1ed1n s\u00e1ch c\u1ee7a c\u1ee5 Tha\u1ecf b\u00e0n v\u1ec1 Duy-v\u1eadt Bi\u1ec7n-ch\u1ee9ng<\/em>,<\/p>\n<\/p>\n
Although the central idea of Hegel and Marx is not directly and clearly discussed in Thao\u2019s work, the writer strongly recommends Hegel\u2019s Encyclopedia of Philosophy<\/em> in French Language, a must luminous on Hegel\u2019s philosophy while the reading of Marx\u2019s Capital<\/em> and selection of his writings published in one volume titled The Portable Karl Marx <\/em>edited by Eugene Kamenka shed light on the second part of Thao\u2019s essay on Dialectical Materialism.<\/p>\n<\/p>\n
Prima facie: C\u1ea3m-\u1ee9ng ban \u0111\u1ea7u hi\u1ec7n ra \u0111\u1ec3 r\u1ed3i \u0111\u01b0\u1ee3c ch\u1ee9ng-minh l\u00e0 \u0111\u00fang\/ First impression awaits correct judgments<\/p>\n
Qua: L\u00e0, nh\u01b0 th\u1ebf\/Which way or as<\/p>\n
Mediated: Th\u1ecfa-thu\u1eadn \u0111\u01b0a t\u1edbi k\u1ebft qu\u1ea3\/Interference or connecting between parties<\/p>\n
Dialectic process: V\u00f2ng Bi\u1ec7n-ch\u1ee9ng\/Historical process<\/p>\n
Thinghood: Y\u1ebfu-t\u00ednh c\u1ee7a s\u1ef1-v\u1eadt\/Pure essential reality or objective existence<\/p>\n
Noumena (noumenon): Gi\u00e1-tr\u1ecb hi\u1ec3n-nhi\u00ean c\u1ee7a c\u1ee7a ch\u00ednh s\u1ef1-v\u1eadt hay c\u1ee7a v\u1ea5n-\u0111\u1ec3\/Posited objects or events independently of human sense<\/p>\n
An sich: Gi\u1ea3-thi\u1ebft l\u00e0 c\u00f3\/Implicit or potential<\/p>\n
F\u00fcr sich: S\u1ef1-v\u1eadt t\u1ef1 n\u00f3 c\u00f3 \u0111\u1eddi-s\u1ed1ng ri\u00eang-t\u01b0 c\u1ee7a n\u00f3\/Thing\u2019s own account<\/p>\n
Absolute Being: Th\u01b0\u1ee3ng-\u0110\u1ebf\/ God<\/p>\n
Divine Being: Tinh-th\u1ea7n\/Spirit<\/p>\n
Spirit: Tr\u00ed-tu\u1ec7\/ Mind<\/p>\n
Self-consciousness: Gi\u00e1-tr\u1ecb \u0111\u00fang c\u1ee7a nh\u1eadn-th\u1ee9c\/The truth or certainty of Self-realization<\/p>\n
<\/p>\n
PH\u1ea6N M\u1ed8T\/PART ONE<\/strong><\/p>\n <\/strong><\/p>\n\n- N\u0103m 2013 t\u00f4i \u0111\u1ebfn \u0110\u1ea1i-h\u1ecdc Athens, Hy-l\u1ea1p \u0111\u1ec3 tr\u00ecnh b\u00e0y b\u00e0i c\u1ee7a t\u00f4i On the Beautiful and the Creative of Commonplace<\/em> trong \u0110\u1ea1i-h\u1ed9i Qu\u1ed1c-t\u1ebf v\u1ec1 Tri\u1ebft-h\u1ecdc k\u1ef3 th\u1ee9 23. T\u1ea1i \u0111\u00e2y t\u00f4i g\u1eb7p Gi\u00e1o-s\u01b0 Tr\u1ea7n v\u0103n \u0110o\u00e0n v\u00e0 \u0111\u01b0\u1ee3c GS cho bi\u1ebft cu\u1ed1n Hi\u1ec7n-t\u01b0\u1ee3ng Lu\u1eadn v\u1ea3 Thuy\u1ebft Duy-v\u1eadt Bi\u1ec7n-ch\u1ee9ng <\/em>c\u1ee7a c\u1ee5 Tr\u1ea7n \u0110\u1ee9c-Th\u1ea3o l\u00e0 m\u1ed9t Lu\u1eadn-\u00e1n Cao-H\u1ecdc (Master). C\u1ee5 ch\u01b0a c\u00f3 b\u1eb1ng Ti\u1ebfn-s\u0129 (Ph.D.). Nh\u01b0ng g\u1ea7n \u0111\u00e2y anh Nguy\u1ec5n \u0110\u1ed3ng, m\u1ed9t b\u1ea1n th\u00e2n trong ng\u00e0nh Tri\u1ebft l\u1ea1i cho t\u00f4i m\u1ed9t tin kh\u00e1c nh\u01b0 sau: \u201cCu\u1ed1n s\u00e1ch c\u1ee7a c\u1ee5 Th\u1ea3o \u0111\u01b0\u1ee3c vi\u1ebft ra v\u1ed9i v\u00e3 \u0111\u1ec3 c\u1ee5 tr\u1edf v\u1ec1 Vi\u1ec7tnam.\u201d T\u00f4i r\u1ea5t mong \u0111\u01b0\u1ee3c bi\u1ebft th\u00eam. Tuy nhi\u00ean, theo t\u00f4i, c\u1ee9 cho s\u00e1ch c\u1ee7a c\u1ee5 Th\u1ea3o l\u00e0 lu\u1eadn-\u00e1n Cao-h\u1ecdc hay kh\u00f4ng ph\u1ea3i lu\u1eadn-\u00e1n Cao-h\u1ecdc th\u00ec g\u00ed\u00e1-tr\u1ecb c\u1ee7a n\u00f3 cao h\u01a1n nhi\u1ec1u lu\u1eadn-\u00e1n Ti\u1ebfn-s\u0129. C\u00f3 d\u1ecbp t\u00f4i s\u1ebd ch\u1ee9ng minh \u0111i\u1ec1u t\u00f4i v\u1eeba n\u00f3i.<\/li>\n<\/ol>\n
<\/p>\n
\n- In 2013, I went to Greece to present my paper On the Beauiful and<\/em> Creative Common Place <\/em>at the 23rd<\/sup> World Congress of Philosophy at the University of Athens, which hosted the event, and here I had a rare opportunity to learn from Professor Tr\u1ea7n v\u0103n \u0110o\u00e0n that Tran \u0110uc-Thao\u2019s classic was presented as a Master Thesis. Recently Nguyen Dong, a friend of mine, formerly majored in Philosophy at Dalat University, told me that Tran\u2019s Phenomenology and Dialectical Materialism<\/em> was written hurriedly for him to repatriate to Vietnam. Either or of the accuracy of the source on Tran\u2019s writing his Phenomenology and Dialectic Materialism<\/em> was much more than a Doctoral Thesis by academic standard. And I will have a chance to prove it.<\/li>\n<\/ol>\n
<\/p>\n
\n- Nh\u01b0ng theo B\u00e0i-t\u1ef1a c\u1ee7a Robert S. Cohen v\u00e0 Marx W. Wartofsky, c\u1ea3 hai bi\u00ean-t\u1eadp cu\u1ed1n s\u00e1ch c\u1ee7a c\u1ee5 Th\u1ea3o xu\u1ea5t-b\u1ea3n th\u00e1ng 11, 1985 th\u00ec n\u0103m 1935 c\u1ee5 Th\u1ea3o \u0111\u01b0\u1ee3c h\u1ecdc-b\u1ed5ng sang Ph\u00e1p h\u1ecdc hai n\u0103m (1935-37) t\u1ea1i \u00c9cole Normale Sup\u00e9rieure, m\u1ed9t tr\u01b0\u1eddng Cao-\u0111\u1eb3ng S\u01b0-pham n\u1ed5i-ti\u1ebfng \u1edf Paris. Tr\u01b0\u1eddng \u0111\u00f3 kh\u00f4ng c\u00f3 ch\u01b0\u01a1ng-tr\u00ecnh Cao-h\u1ecdc. Nh\u01b0 v\u00e2y cu\u1ed1n s\u00e1ch c\u1ee7a c\u1ee5 vi\u1ebft ra kh\u00f4ng ph\u1ea3i l\u00e0 m\u1ed9t lu\u1eadn-\u00e1n.<\/li>\n<\/ol>\n
<\/p>\n
\n- The Preface of Tr\u1ea7n Duc-Thao\u2019s Phenomenology and Dialectic Materialism<\/em> (1985) was edited by Robert S. Cohen and Marx W. Wartofsky who wrote: Tran went to Paris with a scholarship for two years (1935-37) to attend at the prestigious \u00c9cole Normale Sup\u00e9rieure, a Teachers\u2019 College having no Master\u2019s Program. So his book was not a Master\u2019s thesis.<\/li>\n<\/ol>\n
<\/p>\n
\n- Trong b\u00e0i M\u1edf-\u0111\u1ea7u cu\u1ed1n s\u00e1ch c\u1ee7a c\u1ee5, c\u1ee5 Th\u1ea3o n\u00f3i r\u00f5: ph\u1ea7n th\u1ee9 nh\u1ea5t c\u1ee7a cu\u1ed1n Hi\u1ec7n-t\u01b0\u1ee3ng Lu\u1eadn v\u00e0 Thuy\u1ebft Duy-v\u1eadt Bi\u1ec7n-ch\u1ee9ng<\/em> \u0111\u01b0\u1ee3c c\u1ee5 vi\u1ebft gi\u1eefa nh\u1eefng n\u0103m 1942 v\u00e0 1950. Ph\u1ea7n hai c\u1ee5 ho\u00e0n-t\u1ea5t n\u0103m 1951.1<\/sup> Nh\u01b0 v\u1eady, sau khi t\u1ed1t nghi\u1ec7p \u0111\u1ea1i-h\u1ecdc s\u01b0-ph\u1ea1m n\u0103m 1937, c\u1ee5 Th\u1ea3o b\u1eaft \u0111\u1ea7u \u0111\u1ecdc Logical Investigations<\/em> t\u1edbi n\u0103m 1942 l\u00e0 n\u0103m c\u1ee5 b\u1eaft \u0111\u1ea7u vi\u1ebft cu\u1ed1n s\u00e1ch c\u1ee7a c\u1ee5 cho t\u1edbi 1951, c\u1ea3 th\u1ea9y kho\u1ea3ng 14 n\u0103m, m\u1ed9t th\u1eddi gian h\u1ee3p l\u00fd cho m\u1ed9t c\u00f4ng-tr\u00ecnh nghi\u00ean-c\u1ee9u r\u1ea5t kh\u00f3 v\u00e0 ph\u1ee9c-t\u1ea1p. C\u1ee5 c\u0169ng c\u00f2n ph\u1ea3i t\u1edbi th\u01b0-vi\u1ec7n \u0110\u1ea1i-h\u1ecdc Louvain, m\u1ed9t trong v\u00e0i \u0111\u1ea1i-h\u1ecdc C\u00f4ng-gi\u00e1o (Catholic) n\u1ed5i ti\u1ebfng nh\u1ea5t th\u00ea-gi\u1edbi \u0111\u1ec3 h\u1ecdc ti\u1ebfng \u0110\u1ee9c v\u00e0 \u0111\u1ecdc th\u00eam nh\u1eefng t\u00e0i-li\u1ec7u ch\u01b0a xu\u1ea5t-b\u1ea3n c\u1ee7a Husserl.<\/li>\n<\/ol>\n
<\/p>\n
\n- Tran Duc-Thao himself made it clearly in the Preface for his book that the first chapter of his book was written in 1942 through 1950, and then in 1951 he completed the second chapter. This makes sense. After graduation he began reading Husserl\u2019s Logical Investigations<\/em> until 1942. As is said above, he began writing his Phenomenology<\/em> in 1942 and completed it in 1951.1<\/sup> All together he needed about 14 years to read Husserl\u2019s Logical Investigations<\/em> and other works, making frequent trips to the Library of Louvain Catholic University, one of a few most prestigious learning seats of the world and where he studied German language and read unpublished manuscripts of Husserl. <\/li>\n<\/ol>\n
<\/p>\n
\n- B\u00e2y gi\u1edd ch\u00fang ta v\u00e0o \u0111\u1ec1. Hi\u1ec3u bi\u1ebft theo Hi\u1ec7n-t\u01b0\u1ee3ng lu\u1eadn l\u00e0 g\u00ec? Hi\u1ec3u-bi\u1ebft \u1ea5y ph\u1ea3i th\u1eadt s\u00e2u s\u1eafc v\u1ec1 con-ng\u01b0\u1eddi v\u00e0 v\u1ec1 x\u00e3-h\u1ed9i v\u1edbi t\u1ea5t c\u1ea3 nh\u1eefng g\u00ec chung quanh ch\u00fang ta. \u0110\u00e2y l\u00e0 \u0111i\u1ec1u c\u1ea3 m\u1ea5y ng\u00e0n n\u0103m ch\u01b0a th\u1ecfa m\u00e3n, kh\u00f4ng ch\u1ec9 b\u00e0n t\u1edbi nh\u1eefng sai l\u1ea7m. Hi\u1ec3u bi\u1ebft hay \u00fd-th\u1ee9c \u0111\u1ec1u h\u01b0\u1edbng v\u1ec1 \u0111\u1ed1i-t\u01b0\u1ee3ng hi\u1ec3n-nhi\u00ean, y nh\u01b0 mu\u1ed1n bi\u1ebft r\u00f5 v\u1ec1 m\u1ed9t ng\u01b0\u1eddi trong lu\u1eadn-c\u01b0\u01a1ng b\u00e0n v\u1ec1 t\u00ecnh-b\u1ea1n c\u1ee7a Derrida, t\u1ee9c l\u00e0 ng\u01b0\u1eddi \u0111\u00f3 hay s\u1ef1-ki\u1ec7n \u0111\u00f3 ph\u1ea3i c\u00f3 m\u1eb7t hay kh\u00f4ng c\u00f3 m\u1eb7t, ngay c\u1ea3 \u0111\u1ed1i-t\u01b0\u1ee3ng \u1ea5y s\u1ebd hi\u1ec7n ra \u0111\u1ec3 ch\u00fang ta n\u1eafm \u0111\u01b0\u1ee3c v\u1ea5n \u0111\u1ec1 (Derrida, p. 173) 2<\/sup>. \u00dd-th\u1ee9c kh\u00f4ng ch\u1ec9 l\u00e0 ho\u1ea1t-\u0111\u1ed9ng thu\u1ea7n tu\u00fd v\u1ec1 tr\u00ed-tu\u1ec7 ho\u1eb7c t\u00e2m-linh. Hi\u1ec3u-bi\u1ebft \u1ea5y ph\u1ea3i d\u1ef1a tr\u00ean ti\u1ebfn-tr\u00ecnh l\u1ecbch-s\u1eed c\u1ee7a \u0111\u1ed1i-t\u01b0\u1ee3ng v\u00ed d\u1ee5 b\u00e0n v\u1ec1 g\u00ed\u00e1-tr\u1ecb c\u1ea7n-lao v\u00e0 gi\u00e1-tr\u1ecb c\u1ee7a s\u1ef1-v\u1eadt \u2013 xin \u0111\u1ecdc ph\u1ea7n hai b\u00e0i c\u1ee7a c\u1ee5 Th\u1ea3o v\u00e0 nh\u1eefng th\u1ea3o-lu\u1eadn c\u1ee7a Hegel. Ngay c\u1ea3 khi b\u00e0n v\u1ec1 h\u1ecdat-\u0111\u1ed9ng tr\u00ed-tu\u1ec7 (mind) ch\u00fang ta c\u0169ng th\u1ea5y r\u00f5 r\u00e0ng hai \u0111i\u1ec3m: (i) Gi\u00e1-tri c\u1ea7n-lao v\u00e0 (ii) t\u00e1c-ph\u1ea9m c\u1ee7a c\u1ea7n-lao. Xin \u0111\u1ecdc trang \u0111\u1ea7u b\u00e0i C\u00e1i L\u1ea1 trong Ta (The Unknown Within)<\/em> c\u1ee7a t\u00e1c-gi\u1ea3 b\u00e0i n\u00e0y d\u1ef1a tr\u00ean l\u00fd c\u1ee7a l\u1ebd t\u1ef1-nhi\u00ean sau ph\u1ea7n T\u00e0i-li\u1ec7u Tham-kh\u1ea3o.<\/li>\n<\/ol>\n
<\/p>\n
\n- What is consciousness according to phenomenology as a method and a praxix? The true consciousness of human being and of human society as well as everything around us rests not only in mental power. Thousands of year of human history the debate on consciousness intellectually and spiritually qua<\/em> religions is still unfinished or it is just an incomplete final discourse (Omega<\/em>). For example, do we actually know about friendship, which comes to our mind through Derrida\u2019s investigation of the subject from which we try to picture it vividly, hopefully at its presence or its coming from some horizon.2<\/sup> Therefore, consciousness is a matter of dialectical process from its past to present and yet lies on horizon. An example of consciousness historically concerns the value of labor force and of its very nature or essence clearly discussed in the works of Tran Duc-Thao and of G.W.F. Hegel. Even issues on the works of the mind we cannot ignore intellectual efforts without connecting them to the value of labor evidently at presence of the work itself or \u201cF\u00fcr sich\u201d. My ongoing writing project The Unknown Within<\/em> reveals the arbitrary and accidental motifs of consciousness. A sample of the first page of this work will be available for reading after the references section of this part.<\/li>\n<\/ol>\n
<\/p>\n
\n- C\u00e2u \u0111\u1ea7u ti\u00ean trong cu\u1ed1n Hi\u1ec7n-tu\u1ee3ng Lu\u1eadn v\u00e0 Thuy\u1ebft Duy-v\u1eadt Bi\u1ec7n-ch\u1ee9ng <\/em>(Minh-T\u00e2n, 1951, Paris), D. Reidel Publishing Company, 1986, U.S.A) c\u1ee5 Tr\u00e2n \u0110\u1ee9c-Th\u1ea3o vi\u1ebft r\u1ea5t r\u00f5: \u201cHi\u1ec7n-t\u01b0\u1ee3ng Lu\u1eadn kh\u1edfi \u0111\u1ea7u b\u00e0n v\u1ec1 Nguy\u00ean-u\u1ef7 (nguy\u00ean-l\u00fd hay tinh-ch\u1ea5t) c\u1ee7a v\u1ea5n-\u0111\u1ec1.\u201d \u201cPhenomenology began as an ontology.\u201d V\u1ea5n-\u0111\u1ec1 \u1edf \u0111\u00e2y l\u00e0 \u00dd-th\u1ee9c (Concioueness). Ch\u1eef \u201cOntology\u201d c\u00f3 ngh\u0129a \u201cb\u1ea3n-ch\u1ea5t c\u1ee7a v\u1ea5n-\u0111\u1ec1 (being)\u201d l\u00e0 m\u1ed9t l\u1ed1i nh\u00ecn trong Si\u00eau-h\u00ecnh H\u1ecdc. Nh\u01b0ng trong cu\u1ed1n Truy-t\u1ea7m Lu\u1eadn-l\u00fd<\/em> (Logiche Untersuchungen<\/em>) c\u1ee7a Husserl kh\u00f4ng ho\u00e0n-to\u00e0n c\u00f3 ngh\u0129a Si\u00eau-h\u00ecnh, m\u00e0 l\u00e0 ph\u01b0\u01a1ng-ph\u00e1p \u00fd-th\u1ee9c c\u00f3 t\u00ednh khoa-h\u1ecdc, k\u1ec3 t\u1eeb lu\u1eadn-l\u00fd c\u1ee7a Kant, nh\u00ecn v\u00e0o ch\u00ednh s\u1ef1-v\u1eadt (Ding an sich) v\u00e0 \u0111\u01b0\u1ee3c Hegel ti\u1ebfp-t\u1ee5c b\u00e0n \u0111\u1ebfn b\u1eb1ng ph\u01b0\u01a1ng-ph\u00e1p Duy-v\u1eadt Bi\u1ec7n-ch\u1ee9ng.<\/li>\n<\/ol>\n
<\/p>\n
\n- The first line in Tran Duc-Thao\u2019s Phenomenology and Dialectical Materialism<\/em> reads as \u201cPhenomenology as an ontology\u201d. Ontology as a branch of Metaphysics on the nature of being. But in Husserl\u2019s Logische Untersuchungen<\/em>, 1900, volume 1 and 2, the meaning of ontology is given new shade, which is a scientific method, beginning with Kant who looks into the nature of object (Ding an sich) that was farther investigated by Hegel\u2019s discourse under new light called Dialectical Materialism.<\/li>\n<\/ol>\n
<\/p>\n
\n- Nh\u1eadn-th\u1ee9c kh\u00f4ng ph\u1ea3i l\u00e0 v\u1ea5n-\u0111\u1ec1 c\u1ee7a t\u00e2m-l\u00fd ho\u1eb7c trong ng\u00e0nh T\u00e2m-l\u00fd H\u1ecdc. Cho n\u00ean, b\u1ea5t k\u1ef3 \u0111\u1ec1-t\u00e0i th\u1ea3o-lu\u1eadn n\u00e0o trong Tri\u1ebft-h\u1ecdc c\u0169ng tr\u00e1nh kh\u00f4ng \u0111\u1ee5ng \u0111\u1ebfn nh\u1eadn-th\u1ee9c qua t\u00e2m-l\u00fd. B\u1edfi v\u1eady, Hi\u1ec7n-t\u01b0\u1ee3ng Lu\u1eadn c\u1ee7a Husserl kh\u00f4ng ch\u1ea5p nh\u1eadn t\u00e2m-l\u00fd h\u1ecdc l\u00e0 m\u1ed9t khoa-h\u1ecdc (Psychologism) trong cu\u1ed1i th\u1ebf-k\u1ef7 19. \u0110\u00e2y c\u0169ng l\u00e0 l\u00fac ra \u0111\u1eddi c\u1ee7a T\u00e2n Lu\u1eadn-l\u00fd nh\u01b0 Analytic Logic. M\u1ed9t trong nh\u1eefng ho\u1ea1t-\u0111\u1ed9ng c\u1ee7a Analytic Logic l\u00e0 ph\u00ea-b\u00ecnh ng\u00f4n-ng\u1eef. Nh\u00f3m Vienna Circle ph\u1ea3n-\u0111\u1ed1i l\u1ed1i vi\u1ebft b\u1eeba b\u00e3i c\u1ee7a ng\u00f4n-ng\u1eef. Nh\u00f3m n\u00e0y d\u00f9ng cu\u1ed1n Tractatus<\/em> \u2013 Logical Philosophicus<\/em> c\u1ee7a Wittgenstein l\u00e0m s\u00e1ch gi\u00e1o-khoa.<\/li>\n<\/ol>\n
<\/p>\n
\n- It must be clear that consciousness is not the child of perception, the core of psychology. Every scientific discourse should stay away from perception or psychological consciousness. Therefore, Phenomenology refutes Psychologism, a trend to make Psychology \u201ca true science\u201d, around the turn of the 19th<\/sup> This time also sees the rise of the movement of Analytic Logic whose principle effort concentrates on the critique of language. Vienna Circle is the foremost front of Analytic movement using Wittgenstein\u2019s Tractatus, Logical Philosophicus<\/em> as the textbook.<\/li>\n<\/ol>\n
<\/p>\n
\n- Ch\u01b0\u01a1ng \u0110\u1ea7u cu\u1ed1n Truy-t\u1ea7m Lu\u1eadn-l\u00fd<\/em> (Logische Untersuchungen<\/em>) Husserl n\u00f3i r\u00f5 nh\u1eefng chuy\u00ean-gia trong c\u00e1c b\u1ed9-m\u00f4n nh\u01b0 ngh\u1ec7-thu\u1eadt, khoa-h\u1ecdc v\u00e0 to\u00e1n-h\u1ecdc \u0111\u1ec1u c\u00f3 \u00fd-th\u1ee9c d\u1ef1a tr\u00ean \u0111\u1ecbnh-lu\u1eadt c\u0103n-b\u1ea3n c\u00f3 t\u00ednh lu\u1eadn-l\u00fd gi\u00fap h\u1ecd bi\u1ebft r\u00f5 v\u1ea5n-\u0111\u1ec1 \u0111\u1ec3 h\u1ecd th\u1ea5y v\u1ea5n-\u0111\u1ec1 r\u1ed3i h\u1ecd m\u1edbi gi\u1ea3i-quy\u1ebft v\u1ea5n-\u0111\u1ec1. Nh\u01b0ng nh\u01b0 ch\u00fang ta th\u1ea5y \u0111\u1ecbnh-lu\u1eadt hi\u1ec3n-nhi\u00ean \u1ea5y v\u1eabn kh\u00f4ng c\u00f3 ngh\u0129a l\u00e0 gi\u1ea3i-quy\u1ebft v\u00e2n-\u0111\u1ec1 ho\u00e0n h\u1ea3o. Cho n\u00ean \u0111\u1ec3 v\u01b0\u1ee3t qua gi\u1edbi h\u1ea1n h\u1ecd c\u1ea7n nh\u1eefng l\u00fd-thuy\u1ebft m\u1edbi nh\u1eb1m l\u00e0m s\u00e1ng-t\u1ecf v\u1ea5n-\u0111\u1ec1 cho \u0111\u1ebfn khi kh\u00f4ng c\u00f2n h\u1ed3-nghi g\u00ec n\u1eefa.3<\/sup> Husserl g\u1ecdi ph\u01b0\u01a1ng-ph\u00e1p n\u00e0y l\u00e0 m\u1ed9t th\u1ee9 lu\u1eadn-l\u00fd c\u0103n-b\u1ea3n (Normative) v\u00e0 c\u0169ng l\u00e0 m\u1ed9t ph\u01b0\u01a1ng-ph\u00e1p th\u1ef1c-nghi\u1ec7m (practical discipline). C\u00e2u h\u1ecfi ch\u00fang ta t\u1ea1m \u0111\u1eb7t ra \u1edf \u0111\u00e2y l\u00e0: \u201cGi\u00e1-tr\u1ecb v\u1eadt-ch\u1ea5t c\u00f3 quy\u1ebft-\u0111\u1ecbnh \u00fd-th\u1ee9c si\u00eau-vi\u1ec7t c\u1ee7a con ng\u01b0\u1eddi hay kh\u00f4ng?\u201d<\/li>\n<\/ol>\n
<\/p>\n
\n- Beginning with the First Chapter of Logical Investigations<\/em>, Husserl makes it clearly that all specialists of different disciplines, be it arts, sciences, or mathematics, inherently acquires the basic rules of thinking and reasoning to demonstrate what should be done from which they hopefully carry out their projects successfully beyond doubts.3<\/sup> The demonstration of such knowledge is invested in Normative Logic as it requires practical discipline. Our question: \u201cAs such is it true that the labor works determine mindfulness?\u201d<\/li>\n<\/ol>\n
<\/p>\n
\n- Th\u1ebf th\u00ec Normative Logic l\u00e0 g\u00ec? Nh\u01b0 \u0111\u00e3 n\u00f3i \u1edf tr\u00ean, Normative Logic ph\u00ea b\u00ecnh l\u00fd-thuy\u1ebft v\u00e0 th\u1ef1c-h\u00e0nh c\u0169ng nh\u01b0 nh\u1eadn-th\u1ee9c v\u00e0 ph\u00ea-b\u00ecnh c\u1ee7a c\u00e1-nh\u00e2n \u0111\u1ec3 xem nh\u1eadn-\u0111\u1ecbnh c\u0169ng nh\u01b0 ph\u00e1n x\u00e9t c\u00e1ch nh\u00ecn v\u00e0o th\u1ebf-gian b\u00ean trong c\u0169ng nh\u01b0 b\u00ean ngo\u00e0i c\u00e1 nh\u00e2n \u0111\u00f3 c\u00f3 \u0111\u00fang kh\u00f4ng, ch\u1ee9 kh\u00f4ng ph\u1ea3i ch\u1ec9 h\u1ee3p-l\u00fd, c\u00f3 m\u00e2u-thu\u1eabn hay kh\u00f4ng, v\u00e0 c\u00f3 gi\u00fap c\u00e1-nh\u00e2n \u1ea5y m\u1edf mang th\u00eam tr\u00ed-tu\u1ec7 hay kh\u00f4ng, ch\u1ee9 kh\u00f4ng ch\u1ec9 l\u00e0 m\u1ed9t ho\u1ea1t-\u0111\u1ed9ng c\u1ee7a L\u00fd-tr\u00ed Thu\u1ea7n-l\u00fd v\u00ec c\u00e1i bi\u1ebft theo l\u00fd-tr\u00ed v\u00e0 c\u00e1i bi\u1ebft theo kinh-nghi\u1ec7m ho\u00e0n-to\u00e0n kh\u00e1c nhau (Kant, Critique of Pure Reason). 4<\/sup> <\/li>\n<\/ol>\n
<\/p>\n
\n- Normative Logic. What is it all about? Normative Logic looks into the theories and practices as well as the agent\u2019s judgment to see if his consciousness of the world and of his own world holds true. Moreover, Normative Logic would see to what extent helping the agent further develop his mindfulness (Besinnung); otherwise his knowledge remains in pure reason.4<\/sup><\/li>\n<\/ol>\n
<\/p>\n
\n- C\u1ee5 Th\u1ea3o \u0111\u1ed3ng-\u00fd v\u1edbi Husserl v\u1ec1 vi\u1ec7c Husserl ph\u1ea3n-\u0111\u1ed1i t\u00ednh khoa-h\u1ecdc trong T\u00e2m-l\u00fd.5<\/sup> Husserl lu\u1eadn r\u1eb1ng n\u1ebfu m\u00f4n t\u00e2m-l\u00fd \u0111\u00f3 c\u00f3 gi\u00e1-tr\u1ecb khoa-h\u1ecdc th\u00ec gi\u00e1-tr\u1ecb \u1ea5y ph\u1ea3i \u0111\u1eb7t tr\u00ean n\u1ec1n-t\u1ea3ng c\u00f3 ch\u1ee9ng-c\u1edb \u201chi\u1ec3n-nhi\u00ean\u201d (evidence). V\u00ec thi\u1ebfu ch\u1ee9ng-c\u1edb hi\u1ec3n-nhi\u00ean v\u00e0 thi\u1ebfu c\u1ea3 tinh-th\u1ea7n lu\u1eadn-l\u00fd cho n\u00ean c\u00e1i g\u1ecdi l\u00e0 khoa-h\u1ecdc T\u00e2m-l\u00fd (Psychologism) kh\u00f4ng c\u00f3 kh\u1ea3-n\u0103ng g\u1ec9\u1ea3i-quy\u1ebft v\u1ea5n \u0111\u1ec1 c\u1ee5-th\u1ec3 (object\/practical discipline) theo t\u1eebng giai-\u0111o\u1ea1n ti\u1ebfn v\u1ec1 nh\u1eadn-th\u1ee9c (states of consciousness) t\u1ee9c th\u1ea5u-tri\u1ec7t v\u1ea5n-\u0111\u1ec1. B\u1edfi v\u1eady c\u00e1i t\u1ed1i-t\u0103m v\u1ec1 t\u00ednh l\u00fd-lu\u1eadn c\u1ee7a b\u1ed9-m\u00f4n t\u00e2m-l\u00fd n\u00e0y \u0111\u00e3 r\u00f5 r\u00e0ng v\u00ec n\u00f3 kh\u00f4ng c\u00f3 kh\u1ea3-n\u0103ng tr\u01b0ng ra hay ph\u00e1c-h\u1ecda ra b\u1ea3n-ch\u1ea5t c\u1ee7a v\u1ea5n-\u0111\u1ec1 (mode of being).6<\/sup><\/li>\n<\/ol>\n
<\/p>\n
\n- For Tr\u1ea7n \u0110\u1ee9c-Th\u1ea3o, Husserl\u2019s objection of Psychologism is an \u201cunequal precision\u201d 5<\/sup>. He argues if Psychologism is truly scientific then its claims of validity must be based on evidence and on logical argument without which the scientific methodology of Psychologism would fail to dissolve the object\u2019s problem successively conducive to consciousness; namely to grasp the problem. As such the obscurity of the so-called scientific methodology in Psychologism is undeniable and so it cannot demonstrate the mode or nature of being.6<\/sup><\/li>\n<\/ol>\n
<\/p>\n
\n- C\u1ee5 Th\u1ea3o theo r\u1ea5t s\u00e1t b\u1ea3n v\u0103n c\u1ee7a Husserl, ngay c\u1ea3 c\u00e1ch h\u00e0nh-v\u0103n. M\u1ea5y \u0111i\u1ec1u ti\u00eau bi\u1ec3u k\u1ec3 tr\u00ean n\u1eb1m trong ch\u01b0\u01a1ng g\u1ecdi l\u00e0 \u201cL\u1ebd T\u1ef1-nhi\u00ean c\u1ee7a Y\u1ebfu-t\u00ednh\/ The Intuition of Essences\u201d. 7<\/sup> Ch\u1eef \u201cEssences\u201d \u1edf \u0111\u00e2y c\u00f3 ngh\u0129a l\u00e0 B\u1ea3n-ch\u1ea5t tinh-r\u00f2ng (c\u1ee7a s\u1ef1-v\u1eadt) theo \u201cph\u01b0\u01a1ng-ph\u00e1p b\u00e0n v\u1ec1 s\u1ef1-ki\u1ec7n hay b\u00e0n v\u1ec1 nh\u1eefng l\u1ebd kh\u00e1c nhau\u201d. Thay v\u00ec vi\u1ebft: \u201cThe way to distinguish different characters\u201d, c\u1ee5 vi\u1ebft \u201cTechnique of Variation\u201d. Ch\u1eef \u201cTechnique\u201d c\u00f3 th\u1ec3 cho ph\u00e9p ng\u01b0\u1eddi \u0111\u1ecdc suy-ngh\u0129 \u201cm\u00f4ng lung\u201d. 8<\/sup> Th\u1ef1c ra, ch\u1eef \u201cTechnique\u201d c\u00f3 ngh\u0129a l\u00e0 \u201cPh\u01b0\u01a1ng-ph\u00e1p c\u1ee5-th\u1ec3\u201d, r\u1ea5t kh\u00e1c v\u1edbi \u201cl\u00fd-lu\u1eadn\u201d r\u00f5 r\u00e0ng \u0111\u1ec3 ch\u1ec9 \u201cc\u00e1ch l\u00e0m\u201d ho\u1eb7c \u201cl\u00e0m sao \u0111\u1ec3 bi\u1ebft\u201d nh\u1eefng s\u1ef1 kh\u00e1c nhau c\u00faa v\u1ea5n-\u0111\u1ec1 v\u00e0 bi\u1ebft v\u1ec1 l\u1ebd c\u1ee7a s\u1ef1-v\u1eadt (Ontology).<\/li>\n<\/ol>\n
<\/p>\n
\n- Tr\u1ea7n \u0110\u1ee9c-Th\u1ea3o follows Husserl\u2019s thought closely even of the German philosopher\u2019s writing style.7<\/sup> In the section of \u201cThe Intuition of Essences\u201d the word \u201cintuition\u201d refers to \u201cdirect consciousness\u201d, which points to the \u201cEssences of different things or objects\u201d that cannot be denied or taken away. Indeed, instead of writing \u201cThe way to distinguish (understand) different characters\u201d, Thao writes \u201cTechnique of Variation\u201d that conjures to the reader\u2019s mind variety of interpretations.8<\/sup> The word \u201ctechnique\u201d is unmistakably about the way of doing, not reasoning, or \u201chow to do or to deal with\u201d different sorts of object or subject, essentially about its being (Ontology).<\/li>\n<\/ol>\n
<\/p>\n
\n- C\u00f3 hai y\u1ebfu-t\u1ed1 khi\u1ebfn c\u1ee5 Th\u1ea3o nh\u1eadn ra t\u1ea7m quan-tr\u1ecdng v\u1ec1 cu\u1ed1n Logical Investigations<\/em> c\u1ee7a Husserl: (i) \u0110\u00e2y l\u00e0 cu\u1ed1n s\u00e1ch \u0111\u1ed9c-\u0111\u00e1o b\u00e0n v\u1ec1 Hi\u1ec7n-t\u01b0\u1ee3ng Lu\u1eadn h\u01b0\u1edbng v\u1ec1 \u201c\u00dd-th\u1ee9c\u201d b\u1eb1ng ph\u01b0\u01a1ng-ph\u00e1p lu\u1eadn-l\u00fd \u1edf \u0111\u1ea7u th\u1ebf-k\u1ef7 20. (ii) Theo Husserl Lu\u1eadn-l\u00fd c\u0103n-b\u1ea3n (Normatic) ph\u1ea3i l\u00e0 b\u1ed9-m\u00f4n \u1ee9ng-d\u1ee5ng ch\u1ee9 kh\u00f4ng n\u1eb1m trong ph\u1ea1m-vi l\u00fd-tr\u00ed.<\/li>\n<\/ol>\n
<\/p>\n
\n- Two main reasons for Tran Duc-Th\u1ea3o to pay attention to Husserl\u2019s Logical Investigations<\/em> are: (i) Phenomenology is a new discipline ever truly coming to light on the outset of the Twentieth Century, and (ii) For Husserl, Normative Logic must be a practical discipline, not the work of reason.<\/li>\n<\/ol>\n
<\/p>\n
\n- Ch\u00fang ta n\u00ean nh\u1edb ch\u00fang ta \u0111ang x\u00e9t nh\u1eefng suy-t\u01b0 v\u00e0 ti\u1ebfn-b\u1ed9 kho\u1ea3ng m\u1ed9t tr\u0103m n\u0103m tr\u01b0\u1edbc. Th\u1eddi \u0111\u00f3, cu\u1ed1i th\u1ebf-k\u1ef7 19 sang \u0111\u1ea7u th\u1ebf-k\u1ef7 20, theo nh\u1eadn-x\u00e9t c\u1ee7a Husserl th\u00ec khoa-h\u1ecdc tuy c\u00f3 nhi\u1ec1u ti\u1ebfn-b\u1ed9 \u0111\u1ec3 \u0111\u1ea1t t\u1edbi gi\u1ea5c m\u01a1 l\u00e0m ch\u1ee7 thi\u00ean-nhi\u00ean nh\u01b0ng l\u00fd-thuy\u1ebft trong khoa-h\u1ecdc v\u1eabn ch\u01b0a r\u00f5 r\u00e0ng.9<\/sup> Ch\u1ee9c-n\u0103ng v\u1ec1 \u00fd-ni\u1ec7m v\u00e0 v\u1ec1 nh\u1eefng v\u1ea5n-\u0111\u1ec1 \u0111\u1eb7t ra (propositions) c\u1ee7a khoa-h\u1ecdc c\u0169ng ch\u01b0a r\u00f5 (intelligible) v\u00e0 ngay c\u1ea3 v\u1ec1 m\u1eb7t ti\u1ec1n gi\u1ea3-thi\u1ebft (presupposition) \u0111\u1ebfn t\u1eeb Hegel v\u01b0\u1ee3t tr\u00ean Kant v\u1eabn ch\u01b0a \u0111\u01b0\u1ee3c ph\u00e2n-t\u00edch t\u01b0\u1eddng t\u1eadn, t\u1ee9c l\u00e0 ch\u01b0a gi\u1ea3i quy\u1ebft \u0111\u01b0\u1ee3c nh\u1eefng g\u00ec c\u00f2n \u0111ang th\u1eafc-m\u1eafc.<\/li>\n<\/ol>\n
<\/p>\n
\n- We should bear in mind that we are doing research of the progress about one hundred years ago mainly in Europe. Precisely, we are confronting the thought around the decades of the late 19th<\/sup> century and of the early 20th<\/sup> According to Husserl, the aim of sciences of that time was about the advancement for the dream to master nature. But, theoretically speaking scientific theories were not yet crystal clear.9<\/sup> This means the scientific concepts and projects (propositions) were not intelligible, even the issue on presuppositions argued by Hegel against Kant was not put into analysis to entirely above theoretical doubt.<\/li>\n<\/ol>\n
(To be continued)<\/p>\n
<\/p>\n
Quynh Nguyen (July 30, 2022)<\/p>\n
References<\/strong><\/p>\n1.Duc-Thao Tran. 1985, Phenomenology and Dialectical Materialism<\/em>, p. xxi, D. Reidel Publishing Company, Dordrecht\/Boston\/Landcaster\/ Tokyo.<\/p>\n2.Derrida, Jacques, 2020, The Politics of Friendship<\/em>, p. 173, Verso, London-New York.<\/p>\n3.Husserl, Edmund, 1970, Logical Investigations<\/em>, pp. 18-19. Routledge and Kegan Paul, London, UK (First published 1900, by M. Niemeyer, Halle). German title: Logische Untersuchungen)<\/p>\n4.Kant, Immanuel, 1990, Critique of Pure Reason<\/em>, pp.3-4. Prometheus Books, Buffalo, New York.<\/p>\n5.\u0110\u1ee9c-Th\u1ea3o, Tr\u1ea7n, 1986, Phenomenology and Dialectical Materialism<\/em>, p. 3. (First publication 1951, Minh-T\u00e2n, Paris, France. 1986 D. Reidel Publishing Company, Dordrecht, Holland.<\/p>\n\n- Ibid. pp. 3-4.<\/li>\n
- Ibid. p. 6.<\/li>\n
- Ibid. p. 5.<\/li>\n
- Husserl, Edmund, 1970, Logical<\/em> Investigations<\/em> (as in 2)<\/li>\n<\/ol>\n
<\/p>\n
<\/p>\n
Gi\u1edbi-th\u00ee\u1ec7u trang \u0111\u1ea7u c\u1ee7a b\u00e0i \u0111ang vi\u1ebft<\/p>\n
<\/p>\n
THE UNKNOWN WITHIN<\/p>\n
V\u0168-TR\u1ee4 L\u1ea0-L\u00d9NG TRONG TA<\/p>\n
Nguy\u1ec5n Qu\u1ef3nh<\/p>\n
December 28, 2021<\/p>\n
<\/p>\n
<\/p>\n
\n- Challenge human understanding of the \u201cUnknown\u201d <\/strong>especially \u201cThe inside of our mind or the unknown within\u201d is to move over Socrates\u2019 famous dictum \u201cKnow yourself<\/em>\u201d thereupon into provocative discourses (thematizing experiences and emotions) otherwise significantly to multiple doors to different realms of knowledge, farther John Locke\u2019s human understanding, Wittgenstein\u2019s language as the picture of the world, and to the rescue of ideas and words in Jacques Derrida\u2019s writings and differences. This essay focuses on \u201cthe Unknown Within\u201d. What is it?<\/li>\n<\/ol>\n
<\/p>\n
\n- T\u00ecm-hi\u1ec3u s\u1ef1 hi\u1ec3u-bi\u1ebft c\u1ee7a con ng\u01b0\u1eddi v\u1ec1 \u201cc\u00e1i g\u00ec con ng\u01b0\u1eddi kh\u00f4ng bi\u1ebft\u201d<\/strong>, \u0111\u1eb7c-bi\u1ec7t c\u00e1i \u1ea5y n\u1eb1m trong tr\u00ed-\u00f3c c\u1ee7a ch\u00fang-ta l\u00e0 \u0111i xa h\u01a1n c\u00e2u n\u00f3i n\u1ed5i ti\u1ebfng c\u1ee7a Socrates, \u201cM\u00ecnh h\u00e3y bi\u1ebft m\u00ecnh<\/em>\u201d v\u00ec \u0111\u00e2y l\u00e0 m\u1ed9t \u0111\u1ec1-t\u00e0i th\u1ea3o-lu\u1eadn gay c\u1ea5n n\u1ebfu kh\u00f4ng ch\u1ec9 l\u00e0 n\u1ed7-l\u1ef1c m\u1edf ra mu\u00f4n v\u00e0n c\u00e1nh c\u1eeda thu\u1ed9c l\u00e3nh-v\u1ef1c \u00fd-th\u1ee9c, v\u01b0\u1ee3t l\u00ean tr\u00ean s\u1ef1 hi\u1ec3u-bi\u1ebft c\u1ee7a con ng\u01b0\u1eddi trong Tri\u1ebft-h\u1ecdc c\u1ee7a John Locke, v\u01b0\u1ee3t l\u00ean tr\u00ean quan-ni\u1ec7m coi ng\u00f4n-ng\u1eef l\u00e0 b\u1ee9c h\u00ecnh c\u1ee7a th\u1ebf-gian trong Tri\u1ebft-h\u1ecdc c\u1ee7a Wittgenstein, \u0111\u1ed3ng th\u1eddi \u0111\u01b0a \u00fd-ni\u1ec7m v\u00e0 ch\u1eef ngh\u0129a t\u1eeb b\u00ean l\u1ec1 b\u1ea3n-v\u0103n v\u00e0o n\u1ed9i dung ch\u00ednh c\u1ee7a b\u1ea3n-v\u0103n theo Tri\u1ebft-h\u1ecdc c\u1ee7a Jacques Derrida. Cho n\u00ean b\u00e0i vi\u1ebft n\u00e0y g\u1ecdi l\u00e0 \u201cC\u00e1i g\u00ec kh\u00f4ng bi\u1ebft trong ta.\u201d C\u00e1i \u1ea5y l\u00e0 c\u00e1i g\u00ec?<\/li>\n<\/ol>\n
<\/p>\n
\n- This writing investigates the concept of Allegory or Symbol of words with regard to the form of either a picture or a story. It deflects Metaphor as an imaginative index. So it is true, Allegory claims its reality as factivity like the American flag having of its history in allegorical descriptions of an object or a nation itself. Veering the modes of thematization the unknown within <\/em>holds that all different languages of human cultural societies have a wealth of allegorical energy some is universally shared other due to its provinciality or national characters requires tedious researches into daily practices and historical background, incomprehensible to people from different world.<\/li>\n<\/ol>\n
<\/p>\n
\n- B\u00e0i vi\u1ebft n\u00e0y t\u00ecm hi\u1ec3u \u00fd-ni\u1ec7m v\u1ec1 Bi\u1ec3u-t\u01b0\u1ee3ng hay Hinh \u1ea3nh T\u01b0\u1ee3ng-tr\u01b0ng qua ch\u1eef-ng\u0129a b\u00e0n \u0111\u1ebfn h\u00ecnh v\u00e0 th\u1ec3 trong m\u1ed9t b\u1ee9c tranh hay trong m\u1ed9t c\u00e2u-chuy\u1ec7n. Bi\u1ec3u-t\u01b0\u1ee3ng v\u00e0 V\u00ed-von r\u1ea5t kh\u00e1c nhau v\u00ec V\u00ed-von ch\u1ec9 l\u00e0 m\u1ed9t k\u00fd-hi\u1ec7u ho\u00e0n-to\u00e0n t\u01b0\u1edfng-t\u01b0\u1ee3ng. Bi\u1ec3u-t\u01b0\u1ee3ng thay m\u1eb7t cho \u0111\u1ed1i-t\u01b0\u1ee3ng c\u00f3 th\u1eadt v\u00ed nh\u01b0 l\u00e1 c\u1edd c\u1ee7a M\u1ef9, bi\u1ec3u-t\u01b0\u1ee3ng cho l\u1ecbch-s\u1eed M\u1ef7, cho d\u00e2n-t\u1ed9c M\u1ef9 v\u1ec1 m\u1ecdi m\u1eb7t, ti\u00eau bi\u1ec3u nh\u1ea5t l\u00e0 kinh-t\u1ebf, x\u00e3-h\u1ed9i, khoa-h\u1ecdc, k\u1ef9-thu\u1eadt, ch\u1ee7ng-t\u1ed9c, gi\u1edbi-t\u00ednh v\u00e0 v\u00e2n v\u00e2n. S\u1ef1 thay \u0111\u1ed5i ph\u01b0\u01a1ng-ph\u00e1p truy-t\u1ea7m c\u0103n-c\u01a1 v\u00e0 th\u1ec3 t\u00e0i (thematization) t\u1ea1o ra \u0111\u1ed1i-t\u01b0\u1ee3ng s\u1ed1ng v\u00e0 linh-\u0111\u1ed9ng. X\u00e3 h\u1ed9i n\u00e0o c\u0169ng c\u00f3 v\u00f4-v\u00e0n bi\u1ec3u-t\u01b0\u1ee3ng. C\u00f3 nh\u1eefng bi\u1ec3u-t\u01b0\u1ee3ng chung hay gi\u1ed1ng nhau trong th\u1ebf-gian v\u00e0 c\u0169ng c\u00f3 nh\u1eefng bi\u1ec3u-t\u01b0\u1ee3ng l\u00e0 k\u1ebft q\u1ee7a c\u1ee7a v\u0103n-h\u00f3a r\u1ea5t \u0111\u1eb7c-th\u00f9 khi\u1ebfn ch\u00fang ta ph\u1ea3i t\u1ed1n c\u00f4ng t\u00ecm-hi\u1ec3u. <\/li>\n<\/ol>\n","protected":false},"excerpt":{"rendered":"
T\u00f4i c\u00f3 l\u00fd-do ri\u00eang tr\u00ecnh b\u00e0y lu\u1eadn-c\u01b0\u01a1ng n\u00e0y b\u1eb1ng Vi\u1ec7t v\u00e0 Anh ng\u1eef. (i) T\u00f4i mu\u1ed1n \u0111\u1ed9c-gi\u1ea3 Vi\u1ec7tnam trong v\u00e0 ngo\u00e0i l\u00e3nh-v\u1ef1c chuy\u00ean m\u00f4n c\u00f3 d\u1ecbp bi\u1ebft r\u00f5 v\u1ec1 kh\u1ea3-n\u0103ng \u0111\u1ed9c-\u0111\u00e1o trong cu\u1ed1n s\u00e1ch n\u1ed5i-ti\u1ebfng c\u1ee7a c\u1ee5 Th\u1ea3o. (ii) Ri\u00eang \u0111\u1ed1i v\u1edbi \u0111\u1ed9c-gi\u1ea3 T\u00e2y-ph\u01b0\u01a1ng…<\/p>\n","protected":false},"author":1777,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"ngg_post_thumbnail":0,"h5ap_radio_sources":[],"footnotes":""},"categories":[5,380,136,152,9,25,210,283],"tags":[],"class_list":["post-74446","post","type-post","status-publish","format-standard","hentry","category-bien-khao","category-chuyen-luan","category-gioi-thieu-tac-gia","category-hoc-thuat","category-nghien-cuu","category-nhan-dinh","category-song-ngu","category-triet-hoc"],"_links":{"self":[{"href":"https:\/\/damau.org\/en\/wp-json\/wp\/v2\/posts\/74446","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/damau.org\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/damau.org\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/damau.org\/en\/wp-json\/wp\/v2\/users\/1777"}],"replies":[{"embeddable":true,"href":"https:\/\/damau.org\/en\/wp-json\/wp\/v2\/comments?post=74446"}],"version-history":[{"count":4,"href":"https:\/\/damau.org\/en\/wp-json\/wp\/v2\/posts\/74446\/revisions"}],"predecessor-version":[{"id":74494,"href":"https:\/\/damau.org\/en\/wp-json\/wp\/v2\/posts\/74446\/revisions\/74494"}],"wp:attachment":[{"href":"https:\/\/damau.org\/en\/wp-json\/wp\/v2\/media?parent=74446"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/damau.org\/en\/wp-json\/wp\/v2\/categories?post=74446"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/damau.org\/en\/wp-json\/wp\/v2\/tags?post=74446"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
![\"Edmund](\"https:\/\/damau.org\/wp-content\/uploads\/2022\/08\/Edmund-Husserl.jpg\" "\\"Edmund")
<\/a> ![\"Tr\u1ea7n](\"https:\/\/damau.org\/wp-content\/uploads\/2022\/08\/Tran-Duc-Thao.jpg\" "\\"Tr\u1ea7n")
<\/a><\/p>\n