福柯之后的1980年代末，在法国读哲学博士是一种怎样的体验?

作为世界知识体系的边陲/接收为主的地区，我们对于学术中心（所谓“西方”）的知识进展，往往有个时间落差。以至于，我们把二三十年、甚至更早以前的“他们”情况，当成“他们”现在的状况。即使current学说，偶有引介，但也因零碎也难窥全貌。

以当代法国哲学界为例，相较于二战后法国现象学界响当当的梅洛—庞蒂、列维纳斯，之后呢？相较于近几年被引进来的马礼荣(Jean-Luc Marion)（如《情爱现象学》），同时代的当代法国全貌是怎样呢？时代氛围是怎么样呢？

Claude Romano是当代法国现象学的中生代，出生于1967年，目前是巴黎索邦大学哲学教授。他的英译本也已出版，比如Event and World等（2卷本，2009），At the Heart of Reason（2015） ，目前尚无中译本

他回顾了自己在1980年代末期求学时的法国哲学界状况。文献来自于他在2020年2月10日的Gadamer Chair Lecture讲稿。

1. 1980年代末求学于法国哲学界，是巨星陨落完了的时代

——结构主义：Émile Benvéniste died in 1976, Roland Barthes in 1980, Georges Dumézil in 1986, and Claude Lévy-Strauss, even though he was still alive, was publishing less and less.

——马克思主义：Marxism was already moribund : Louis Althusser, probably its last great representative, had already murdered his wife and was finishing his days in a psychiatric hospital.

2. 福柯？德里达？

在法国哲学界，他们在80年代其实还不太受认可，导师甚至会建议你做哲学论文，不要引用他们。

Despite Foucault’s election to the College de France, the most honorific institution in France, his work was not very highly estimated in the French Academy, and this was true also of that of Jacques Derrida. When we took the agrégation, the exam for becoming a professor, we were advised never to cite these names in our written or oral examinations.

3. 分析哲学在慢慢渗透法国哲学了，但也开始占据些不错的学界位置

Jules Vuillemin, who would occupy a chair at the College de France, and Jacques Bouveresse, a specialist of Wittgenstein, who would replace him; Vincent Descombes, Pascal Engel.

4. 现象学开始在法国“复兴”，原因包括：

（1）福柯、德勒兹一代的“后结构主义”和“结构主义”是讨厌现象学的，他们现在相继陨落

（2）受到德里达早期作品启发

（3）一些德国现象学家作品被翻译成法文

（4）列维纳斯、利科、德里达等人在北美的影响扩大，反过来影响了法国哲学界

（5）胡塞尔在巴黎的档案（从梅洛庞蒂在1930s开始阅读保管），经由索邦大学，于1986年转由巴黎高等师范学院保管。

inspired partly by the early works of Derrida, already famous on the other side of the Atlantic, partly by the growing influence of Paul Ricœur and Emmanuel Levinas. Many translations of the works of the great German phenomenologists were published during these years, and the decline of the generation of Foucault, Deleuze, Canguilhelm and the structuralists – all of course very hostile to the phenomenological mouvement – contributed to giving phenomenology a new timeliness.

因此，对于80年代在法国的哲学学子来说，往往有三个选择：

1. 门生：德勒兹、德里达、巴达欧等最近一代大师的门生

2. 贩子：当分析哲学在法国的代言人，或者所谓的“进出口经理”

3. 复兴：受复兴的现象学感召

for my generation, there were basically three possible options : (1) to line up behind a great figure of the last generation (Deleuze, Derrida, Badiou) ; (2) to become one of the spokesmen of Analytic philosophy in France, which meant something like becoming a manager in import-export ; (3) to contribute to the new directions taken by phenomenology.

Claude Romano自己的选择，是第三种，因为他认为这一取径，可以让他做一些creative work，选定的博士论文也是研究“事件现象学”。不过，他的教授资格论文（Habilitation），是研究分析哲学（从维也纳学派到普特南），探讨“认同”议题。

但是在做博论时，这样想要creative，当然不符合哲学界的习惯，所以

导师Didier Franck说：研究这个，你会找不到教职的，还是去研究胡塞尔、海德格吧。他Claude Romano说：I’ll take the risk

This is why I proposed to Didier Franck a PhD subject on a phenomenology of event – not a historical, collective event, but rather the event as it takes place in an individual existence. Didier Franck answered me : « With that PhD subject, you shall never find a position within the Academy, you’d better do something on Husserl or Heidegger ». And, with the foolishness of youth, I replied : « I’ll take the risk »

（Sociological理论大缸第392期）

原文来自Claude Romano的academia主页，标题为From Event to Selfhood: an Intellectual Journey