英语翻译Here,as in Ideas I,the epoché is seem as questioning the

英语翻译
Here,as in Ideas I,the epoché is seem as questioning the ”basis of validity” of the objective world ,seeking to suspend our natural tendency to validate what is presented in experience.Gradually Husserl gave more content to the notion of the transcendental domain and of the ego as the focal centre of that domain.He also came to worry that the Cartesian way of describing the reduction both bracketed the world from the ego,thus emptying out the ego,and also lost hoid of the genuinely intersubjective character of experience.The Cartesian attempt to treat the world as a complete illusion,while methodologically useful,served to obscure the deep way in which the world is always there as a horizon for all our experiences,and,moreover ,the manner in which our experiences of meaning are always experiences which,as we are aware,are confirmable by others,other ways of performing the reduction had to remedy this distortion,and one such method is given in the crisis where the reduction consists in leading the self back to considering the original pregivenness of the world in all our acts .But Husserl does seem to suggest,with his many warnings,that even in our reduction back to the transcendental ego,it is easy to confuse this special domain and our special access to it is as just another way of thinking about our existent world and our existent psychic states,and thus to fall back into naturalism.

这里有,我有一种想法-就是关于“存而不论”也就是关于客观存在的世界的一种看法,即“有效性的基础”也就是试图搁置我们自身对于所经历的客观世界的真实看法的一种理论.逐渐地胡塞尔得出了一个“超自然的思想方法”即“自我思想是一切思考的中心”的想法.他甚至对笛卡尔的“以减少自我意识而对客观世界展开描述的方法”感到担心,甚至担心到“自我中心的想法”会从人类的意识中被清空,甚至于对于经验性的天然存在的半主观性优势也失去了信心.笛卡尔是以完整的展示方式来反应客观世界的,因而方法论的应用是很见成效的.但是笛卡尔的方法在反应客观世界时,也存在由于对客观世界的认识只停留在一个很浅薄的阶段,因而人们对于客观世界的认识受到很大的限制.更多的时候,人们只能借鉴其他人的经验 通过其他人的经验总结出教训,从而避免在认识客观世界的路上走更多的弯路.并且人们以这种方法来知道我们日常的行动.但是,胡塞尔却建议,甚至是警告我们-即便是我们能返回到“以自我意识为中心的时代”,我们还是在面对我们存在的世界和我们存在的精神形态的问题,而这也是我们对于这一领域和通向这一领域而再次感到困惑的问题,因此我们别无选择-只能再次返回到“自然主义”的时代.各人意见,仅供参考!