导　　师： 杨大春

学科专业： 010103

授予学位： 博士

作　　者： ;

机构地区： 浙江大学

摘　　要： 如果海德格尔的存在论区分/(omological difference/)是确切的,那么,这一区分对西方哲 学和历史的打击将是致命的:因为这种区分把整个西方哲学和历史推进了自欺的深渊,两千 年的西方文化则因自欺而失去其意义与价值。由于这种自欺,西方文化显出了它的虚无主义 特质,或者说,自欺乃是虚无主义的历史根源。 海德格尔的存在论区分是建立在他对现象学的接受之上的。但是,这种接受从一开始 就不是被动的,而是超越式的,即他是从本体论/(ontology/)思考角度来接受现象学的。由 于受到本体论思考的影响,海德格尔在接受现象学之初就已经把现象学与作为哲学思考的历 史联系起来,也就是说,他对现象学的接受乃是一种历史的接受,而不只是对胡塞尔意义上 的纯粹现象学的接受。或者说,在接受胡塞尔的现象学时,他已经加进了历史的要素,使现 象学变成了此在的生存解释学。这样一来,现象学就从胡塞尔的意识现象学转到了海德格尔 的生存现象学,实现了现象学的解释学转向。 如果对现象学做一种历史的考察,我们会发现,即使是胡塞尔的现象学也并不是完全 纯粹的,他的现象学被镶嵌在历史之中,它本身也没有逃脱历史的纠缠。按照德里达对胡塞 尔《论几何学的起源》的考察,当触及到观念的历史性时,胡塞尔已经走到了背叛自己的边 缘。之所以会走到这一步,它与胡塞尔现象学思考的问题域--即与他克服虚无主义的要求 --有关。 胡塞尔的现象学思考是以欧洲科学的危机与人的危机为历史背景的,其意图就在于克 服难以忍受的虚无主义。按照他的看法,由于怀疑论、非理性主义和虚无主义的盛行,西方 自古希腊以来的科学理性受到了威胁:而重建理性的权威,为科学奠定牢固不破的基础,则 是解决这一危机的唯一出路。因此,他终生致力于科学的重新奠基,希望构建一种作为严格 科学的哲学。 按照胡塞尔的理解,严格科学的哲学应当符合两个方面的条件,即一方面可以满足最 高的理论需求,另一方面在伦理和宗教上可以使一种受纯粹理性规范支配的生活成为可能。 他认为古希腊的哲学观念就是这样一种观念,但这种观念遭到了近代科学,特别是实证主义 科学的破坏,从而导致了科学与人的危机。胡塞尔因此把自己的现象学思考看成是对古希腊 严格科学的哲学观念的继承,或者说,他的现象学思考就是要努力激活古希腊意义上的原初 的科学观念。 为了重新激活原初的科学观念,胡塞尔主要做了三方面的工作:1、 批判心理主义与自 然主义,在超越论的自我的基础上澄清科学观念:2、 复活前谓词经验:3、 回归生活世界。 不可否认。他的这些工作具有非常革命的意义,但是,由于把这些工作严格地限制在意识领 域。他的哲学变成了概念的乌托邦。 与胡塞尔不同,海德格尔从本体论的角度恢复了现象学的历史性,建立了他的本体论 现象学。正由于此,现象学的问题重心就从胡塞尔的认识问题转换到海德格尔的生存问题, 前谓词经验由一种意识经验变成了生存经验,生活世界也从意见世界转到了生存世界。与此 同时,对虚无主义的思考也从认识领域转到本体领域,本体性的生存情绪问题被凸现为虚无 主义的核心问题。 虚无主义的生存情绪表现为一种厌倦情绪,最根本意义上的生存厌倦是厌倦者厌倦自 己的生存,渴求死亡。从这种厌倦情绪的指向来看,死亡问题是生存哲学所要思考的核心问 题。 在《存在与时间》中,海德格尔深入地思考了死亡问题,从死亡的确定性与不确定性 的矛盾与统一上揭示出厌倦情绪的生存论根源:死亡的确定性让人畏惧,死亡的不确定性让 人焦虑。但是,这种畏惧和焦虑并不必然地导致人们的生存厌倦,之所以有生存厌倦问题的 产生,乃在于现代技术理性的极端发展,求知遮蔽了生存,生存问题被挤压成了情绪问题。 我们可以把海德格尔的死亡思考与苏格拉底在《斐多》中关于死亡的说法联系起来。 我们发现,早在苏格拉底那里,死亡问题就可以被揭示为思想的事情:“知道你自己无知” 实质上是知道人是要死的,并告诫人们放弃理智的僧越。但是随着理智的求知盖过思想的警 惕,死亡问题淡出了哲学的视野;特别是近代之后,随着科学精密世界的建立,随着死亡以 生物医学问题的面目出现,这一问题失去了作为哲学思考的价值与意义。 透过海德格尔的情绪分析和死亡思考,我们揭示出导致现代厌倦情绪的三重原因:世 界的非世界化、死亡的非立义化与时间的非时间化。世界的非世界化在于科学精密世界的构 建,这种科学精密世界把人从他的生存世界中分离出来,变成主体,把世界抹平为纯粹的空 间结构,斩断了人与世界之间的生存论关联,世界失去了原初的生存论意蕴,变得非世界化 了;死亡的非立义化在于人的主体化,在主体化的过程中,人的生死情感受到了理性的排斥, 作为人的本体论荣光的死亡问题被忽视,人类生活失去了意义支撑:时间的非时间化在于人 们体验时间的方式出了问题,不是把时间体验为人类的操心活动本身,理解为人类生存的意 义,而是当作计算生命长短的尺度。 当虚无主义作为一种本体论的问题被凸现出来之后,思考虚无主义的本质就变得迫切 起来了。从海德格尔对尼采的解释入手,我们揭示出虚无主义三个层次的本质:虚无主义的 历史本质、虚无主义的强力本质和虚无? If the ontological difference by Heidegger is tenable, it will be a fatal blow to western philosophy and history, because it reveals that western culture is self-deceiving and its meaning and value are questionable. Because of self-deception, the very essence of western culture is exposed as that of nihilism. In other words, the self-deception is the historical origin of western nihilism.Heidegger's ontological difference correlates with his acceptance of phenomenology. However, as far as his acceptance of phenomenology is concerned, he is not passive but active. Namely, he accepts phenomenology on the basis of his own thinking about ontology. Because of this, in the very beginning, Heidegger connects phenomenology with the history of philosophizing, that is to say, Heidegger's acceptance of phenomenology is historical, rather than a passive reception of Husserl's inheritance. In fact, Heidegger mixes Husserl's phenomenology with the historical elements. In this way, Heidegger has completed the hermeneutic shift of phenomenology, i.e., from Husserl's pure phenomenology to existential phenomenology.If we carry out a historical investigation into phenomenology, we will find that even Husserl's pure phenomenology is not pure enough. It has involved itself in the history and has been constantly beset by the history. According to Derrida's analysis on Edmund Husserl' Origin of Geometry: An Introduction, Husserl has approached the fringe of forsaking his original position when he touches upon the historicality of idea. Why? The answer is: it is related to the purpose of Husserl's phenomenology, namely, getting rid of nihilism.The background of Husserl's phenomenology is the crisis of science and human being in Europe. Husserl's goal is to overcome the discomforting nihilism. According to him, because of the prevalence of skepticism, irrationalism and nihilism, the scientific reason /(Logos/) originated in ancient Greece is imperiled. The only way out is to reestablish the authority of reason once again. Hence, he dedicated his life to lay a new foundation for science, expecting to build a rigorous and scientific philosophy.According to Husserl, a rigorous and scientific philosophy should accord with two conditions, one is to satisfy the loftiest theoretical demands; the other is to make it possible for a human being to lead a life which is regulated by pure rational norms. However, the traditional idea of science is destroyed by positivism, and it results in the crisis of science and human being in Europe. Husserl believes that he is the successor of Hellenic idea of science, and every endeavor he makes in his phenomenology aims at the rejuvenation of the original idea of Hellenic science.In order to rejuvenate the original idea of science, Husserl applies himself to the following tasks: firstly, to criticize psychologism and naturalism and thence to clarify the idea of science on the basis of transcendental ego; secondly, to revive the pre-predicative experience; finally, to return to the life-world. Undoubtedly, Husserl's endeavor is fruitful, but unfortunately, his philosophy falls into the Utopia of concepts since it is restricted within the field of consciousness.Different from Husserl, Heidegger revives the historicality of phenomenology from the perspective of ontology, and establishes his ontological phenomenology. Therefore, pre-predicative experience is changed from conscious experience to existential experience, and consequently the life-world is changed from conscious world to existential world. At the same time, the thinking about nihilism is switched from epistemological field to ontological field, and the ontologically existential emotion has emerged as the core of nihilism.Nihilistic existential emotion is displayed as a kind weariness, and fundamentally, it is an existential weariness, that is, the person who is weary wearies of his own life, and thirsts for death. As far as the intention of this kind of weary emotion is concerned, death is the central topic of existential philosophy.In Being and Time, Heideg

分 类 号： [B516.54]

领　　域： [哲学宗教]