| 摘要: |
| 现象学主张“诉诸于事物本身”，
强调认识世界需要回归存在本身，从而把握
住事物的本质，提供了一种从“他者”的视
角来审视传统园林的哲学意义的方法。本文
通过“真实性”和“意向性”两个概念探讨
人与传统园林的认知过程，认为传统园林的
真实性由存在真实性、建构真实性和客观真
实性构成，而主体性和主体间性则构成了意
向性的二重性。传统园林的认知过程展现了
其本质特征，具体表现为动态的多模态场
域、层次递进的集体共识以及信息维度的非
平衡演化。基于这些特征，本文提出了园林
现代化传承的建议：重构园林在文明脉络中
的动态认知；再生虚实共生的园林生活场域
以及构建全球化语境下的园林认同协同。研
究结果旨在为传统园林的传承提供理论参
考，发挥传统园林在中国文化认知、传承和
创新方面的作用。 |
| 关键词: 认知 传统园林 真实性 意向
性 主体性 主体间性 |
| DOI：10.13791/j.cnki.hsfwest.20240707001 |
| 分类号: |
| 基金项目: |
|
| Reflections on the cognitive process of traditional garden from the perspectiveof phenomenology |
|
YUAN Hao,DING Meichen,ZHENG Qiyang,SHEN Guoqiang
|
| Abstract: |
| Cultural confidence is regarded as a crucial foundation for national development and
prosperity, with its essence lying in the respect for and inheritance of one’s traditional culture. As an
integral part of Chinese culture, Chinese traditional gardens do not only exhibit unique design
philosophies and architectural forms in art, but also more importantly, they have penetrated various
aspects of daily life—from the selection of tourism destinations to the packaging of lifestyle
products. Chinese traditional gardens and their derivative products influence people’s lifestyles and
choices. However, the transmission of Chinese traditional gardens faces significant challenges. These
arise from the inherent complexity of traditional gardens themselves, the theoretical and practical
dilemmas faced by scholars in interpreting them, and the public’s limited and often ambiguous
understanding of these cultural spaces. The central issue lies in the restricted perception of traditional
gardens, which limits their ability to be appreciated, preserved, and passed on to future generations.
Chinese traditional gardens, as experiential entities, comprise elements such as architecture, plants,
and water, all of which serve as objects for human perception and engagement. Phenomenology
advocates “Zu den Sachen selbst!” emphasizing that the understanding of the world should start
from existence itself. It provides a way to examine the philosophical meaning of traditional gardens
from the perspective of the “other” in order to grasp the essence of the thing. The introduction of a
phenomenological perspective means that the interpretation of gardens is no longer limited to
existing cultural frameworks, but instead focuses on understanding their true nature from the
perspectives of perception and experience. This way of cognition frees itself from abstract cultural
symbol interpretations and returns to the most basic human perceptions, experiences, and reactions,
allowing for a deeper understanding of the true essence of garden spaces. This paper, based on
phenomenology, employs the concepts of authenticity and intentionality as entry points to
reconstruct the cognitive process between humans and Chinese traditional gardens. The authenticity
of traditional gardens refers to their actual existence, which makes cognitive activity both possible
and meaningful. The authenticity of gardens manifests in three dimensions: existential authenticity,
constructive authenticity, and objective authenticity. Existential authenticity reflects the physical
reality of gardens as entities and their close connection to history and tradition. Constructive
authenticity emphasizes the dynamic process through which the subject, through embodied
experience, actively ascribes meaning to the garden, highlighting both the subject’s role in
perceiving and understanding the garden, and the meaning the garden acquires through personal
engagement. Objective authenticity refers to the validity of cognitive activities; regarding traditional
gardens, it is only through the subject’s perspective that the meaning of their existence can be
understood. The intentionality of gardens explores the relationship between humans and traditional
gardens, examining how people interact with gardens through thought, perception, and practice.
Intentionality is composed of two dimensions: subjectivity and intersubjectivity. From the
subjectivity perspective, after phenomenological suspension, pure consciousness constructs an
individualized understanding of gardens through: 1) embodied cognition derived from perception; 2)intentional shifts triggered by self-displacement; 3) interpretation of interpretive intentionality; 4) categorical intentionality achieved through grammatical
structures, linking natural attributes with humanistic traits. This enables a transition from sensuous intuition to essential intuition. From the intersubjectivity
perspective, individuals, based on shared needs, perceptions, and methods, turn traditional gardens into an emotional outlet for both themselves and others
through a cyclical process of “spatial translation—perceptual differentiation—symbolic dialogue”, thus generating a collective understanding and shared
vision of traditional gardens in the process of communication and interaction. As the cognitive process progresses, the connection between humans and
traditional gardens undergoes a three-level transformation: sensory enjoyment, emotional connection, and self-exploration. Throughout this cognitive journey,
the essence of Chinese traditional gardens continually reveals itself, specifically reflected in: 1) a dynamic multimodal field—the co-construction of humangarden
interactions; 2) a progressively layered collective consensus—a dialogue between individual perception and collective resonance; 3) the nonequilibrium
evolution of informational dimensions—cognitive collapse and compensation by natural anchoring. Its cognitive mechanism reveals that the
generation of spatial meaning is a symphony of embodied experience, intersubjectivity, as well as natural and material production practices. Only through a
methodological cycle that returns to the natural dimension (material production practices), activates bodily experience, and reconstructs intersubjectivity can
the contemporary reinterpretation of traditional gardens be realized. Building on this, this paper proposes: 1) reconstructing the dynamic cognition of gardens
within the context of civilization; 2) regenerating the symbiotic relationship between the real and the virtual in the garden life domain; 3) constructing a
collaborative garden identity within a globalized context. This paper, rooted in phenomenology, aims to restore the cognitive process between humans and
traditional gardens, stepping beyond traditional cultural frameworks to examine the value and significance of traditional gardens from an external perspective,
thus injecting new vitality and energy into our cultural inheritance. |
| Key words: cognition traditional gardens authenticity intentionality subjectivity intersubjectivity |
