發(fā)布時(shí)間：2017-12-31 13:12

  本文關(guān)鍵詞：胡塞爾的理性目的論研究　出處：《中山大學(xué)》2016年博士論文　論文類型：學(xué)位論文

  更多相關(guān)文章： 胡塞爾 目的論 形而上學(xué) 理性 無(wú)限性

【摘要】：目的論是西方哲學(xué)傳統(tǒng)中的一個(gè)重要主題。從現(xiàn)有的文獻(xiàn)來(lái)看,胡塞爾對(duì)目的論也有許多研究,而且越到后期,這個(gè)主題顯得越發(fā)重要。然而胡塞爾對(duì)現(xiàn)象學(xué)目的論的討論既不系統(tǒng)也不連貫,這使得我們有必要對(duì)它做一個(gè)相對(duì)完整的梳理和研究,以凸顯目的論在胡塞爾現(xiàn)象學(xué)中的鮮明特點(diǎn)和重要作用,同時(shí)為我們辨析胡塞爾如何在目的論上繼承和發(fā)展西方的目的論思想提供一個(gè)基礎(chǔ)。根據(jù)目的論在胡塞爾現(xiàn)象學(xué)中所涉及的不同主題,我們將章節(jié)劃分如下:第一章首先討論主體性目的論。第一節(jié)主要探討意向和充實(shí)的動(dòng)態(tài)的目的論結(jié)構(gòu),以及內(nèi)時(shí)間意識(shí)中前攝的目的論趨向。這是胡塞爾現(xiàn)象學(xué)的目的論研究的基礎(chǔ),因?yàn)橐庀蛐哉J(rèn)識(shí)論和時(shí)間意識(shí)結(jié)構(gòu)的研究是從事一切意識(shí)研究的根本出發(fā)點(diǎn),其它方面的目的論趨向或多或少對(duì)這個(gè)基礎(chǔ)都有所回溯。第二節(jié)則涉及主體在被動(dòng)發(fā)生階段的本能目的論學(xué)說(shuō)。發(fā)生現(xiàn)象學(xué)的研究表明,被動(dòng)發(fā)生總是處于各種法則的支配之下,而位于被動(dòng)發(fā)生底層的本能更是有十分鮮明的目的論特征。胡塞爾曾多次強(qiáng)調(diào),交互主體性目的論的根源就在本能和本欲之中,它揭示的是更高一個(gè)層次上的目的論作用。因此,第三節(jié)即是討論這種主動(dòng)的、更高層次的目的論。此外,交互主體性目的論的討論還可以與第二章和第三章的內(nèi)容相銜接。第二章的研究重點(diǎn)是歷史目的論。歷史目的論是胡塞爾目的論思想的重要組成部分,也是相對(duì)完整的現(xiàn)象學(xué)目的論論述。鑒于胡塞爾在歷史問(wèn)題上前后態(tài)度的轉(zhuǎn)變,我們有必要在第一節(jié)先處理歷史與現(xiàn)象學(xué)的關(guān)系。而在第二節(jié)中,我們會(huì)突出理念化在觀念史發(fā)展中的關(guān)鍵作用,正是理念化的運(yùn)作導(dǎo)致了近代以來(lái)自然科學(xué)乃至一切科學(xué)的發(fā)展方向,并且引起一系列危機(jī)。胡塞爾將理念化的發(fā)展描述成是反目的論的,對(duì)它的克服需要回溯到生活世界和超越論主體性上來(lái)。這樣一種回溯實(shí)際上就是對(duì)超越論主體性中的目的論的恢復(fù)。在第三節(jié),正面闡述胡塞爾的哲學(xué)目的論觀念以及這種觀念的歷史傳承成了我們的主題。胡塞爾認(rèn)為,現(xiàn)象學(xué)是對(duì)古希臘哲學(xué),尤其是近代主體性哲學(xué)的繼承和發(fā)展。哲學(xué)史的發(fā)展被描述為是一個(gè)目的論的過(guò)程。現(xiàn)象學(xué)的形而上學(xué)由單子論、目的論和神學(xué)三個(gè)部分組成,因此第三章的內(nèi)容就是在形而上學(xué)的框架中來(lái)考察目的論的觀念。第一節(jié)我們要探討的是單子論與目的論的關(guān)系。我們認(rèn)為,胡塞爾的目的論與萊布尼茨的前定和諧學(xué)說(shuō)在單子論中的差異,體現(xiàn)了他們的形而上學(xué)在品格上的不同。第二節(jié)則是關(guān)于倫理學(xué)與目的論的討論。我們先梳理了胡塞爾倫理思想的發(fā)展,再在此基礎(chǔ)上闡明目的論于其中的作用。其中一個(gè)隱含的意圖是,表明形式-質(zhì)料的目的論圖式在胡塞爾倫理學(xué)中的體現(xiàn)。倫理學(xué)中最高善的問(wèn)題也是神學(xué)問(wèn)題,所以在倫理學(xué)之后,我們將討論神學(xué)這個(gè)最高的和最終的問(wèn)題。由于現(xiàn)象學(xué)的特點(diǎn),現(xiàn)象學(xué)的神學(xué)必然不同于傳統(tǒng)神學(xué)。然而,究竟如何建立這樣一門神學(xué)呢?也許胡塞爾并沒(méi)有來(lái)得及給我們指出最終的答案,而只是提示了一些思考這個(gè)問(wèn)題的方向,比如我們或許可以通過(guò)目的論的方式來(lái)接近上帝。
[Abstract]:Skopostheorie is an important theme in traditional western philosophy. From the existing literature, Husserl also has a lot of research on the skopos theory, and more to the latter, this theme becomes more and more important. However the discussion of Husserl's phenomenology of Skopos theory is neither systematic nor coherent, which makes it is necessary for us to do a the relatively complete research on it, and an important role in the theory of convex conspicuous distinctive features in Husserl's phenomenology, and to provide a basis for us to analyze how Husserl inherited and developed in Western teleology teleological thinking. According to skopos theory in different subjects involved in Husserl's phenomenology. We will be divided into chapters as follows: the first chapter discusses the subjectivity of the skopos theory. The first section mainly discusses the intention and enrich the dynamic structure of teleology, and the consciousness of internal time in proactive teleology trend. This is Hu Sai Basic research, the purpose of phenomenology theory, because the intention of understanding research theory and time consciousness structure is the basic starting point in all consciousness research and other aspects of the Skopos Theory on this basis has tended to more or less backtracking. The second section is subject to the occurrence in the passive stage instinct theory. Phenomenological research objective the passive is always in control all sorts of laws, and is located in the bottom of the passive instinct is a very distinctive feature on purpose. Husserl has repeatedly stressed that the main purpose of the interaction in the root of instinct and desire, it reveals that a higher level of purpose on the role. Therefore, the third section is a discussion of this initiative, the higher level of Skopos theory. In addition, the discussion of the purpose of the interaction can also link up with the second and third chapter of the article content. The two chapter focuses on the study of historical teleology. The teleology of history is an important part of Husserl's teleology, is also a relatively complete phenomenological theory to discuss. In view of change before and after Husserl in the history of the problem of attitude, our relationship is necessary in the first section the history and phenomenology. And in section second a key role, we will highlight the concept in the history of ideas in the development, it is the concept of the operation lead since modern natural science and all scientific development direction, and caused a series of crisis. The development of the concept of Husserl will be described as enemies of the theory, to overcome its need to return to the world of life and transcendental subjectivity. Such a backtracking is actually on the recovery of transcendental subjectivity in skopos theory. In the third section, elaborated Husserl's theory of positive philosophy concept and the concept of Read the history as our theme. Husserl believes that the phenomenology of ancient Greek philosophy, especially the inheritance and development of modern philosophy of subjectivity. The development of the history of philosophy is described as a teleological process. The phenomenology of metaphysics by monadism, three parts of teleology and theology. The third chapter is the metaphysical framework to study the teleological concept. We will explore the first section is the relationship between the monad theory and skopos theory. We believe that Husserl's teleology and Leibniz's theory of harmony on the list before the difference theory, embodied their metaphysics in the character of the different second section is the discussion on ethics and skopos theory. We first combed the development of Husserl's ethical thoughts, to clarify the basis of Skopos Theory in the role. One implied intention is that table The form material of the skopos theory embodied in Husserl's ethics. In the schema of the highest good ethics is theology, ethics and so on, we will discuss the highest theology and the final problem. Because of the characteristics of phenomenology, phenomenological theology is different from the traditional theology. However, how to establish such a theology? Maybe Husserl did not have pointed out to us the final answer, but that some think of this direction, such as we may approach God through the objective on the way.

【學(xué)位授予單位】：中山大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2016
【分類號(hào)】：B516.52
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本文編號(hào)：1359911