理性的生存论意蕴
摘要
本文对传统理性观及其两种典型的形式——形上理性观与工具主义理性观进行了清理与批判,并对现代西方哲学的理性批判进行了反思,指出现代西方理性批判的基本理路及其双重性的后果。借助于马克思的实践观所敞开的生存视界,本文揭示了理性存在的合法性根据及其辩证本性,分析了辩证法所内蕴的人的生存理性意识;在生存论的立场上,进一步揭示了人的生存理性所蕴含的内在矛盾,阐明了人的生存理性理应具有的边界意识与张力意识;进而通过对理性自我追问范式的转变的分析,表明了当代理性对于人的个性的自觉意识,展现了理性自觉对于当代人个性的生成所具有的真实意义。
In the thesis,the author studies the traditional rationality , analyzes itslimitations , and the advantages and disadvantages of the rational criticism of themodern western philosophy. In addition, it bases the understanding of therationality n Existentialism from Marxism practical ideas, shows the legalityreasons of the rationality and the dialectical character of the living theory,analyzes the inner contradictions of the living rationality and its extension,illuminates the delight of the living theory in the self-questioning of the modernrationality and demonstrates the significance of the rational consciousness for thecreation of the free character of modern people.
It includes five chapters:
Chapter One It studies the traditional rationality historically, and points outthat the western traditional rationality has the old spiritual sense and valuablebelief: The world is the existence of the rationality; The human rationality is ahuman special character; People can depend on their rationality to realize theworld so as to get the freedom. Known in this way, the rationality shows threemeanings: In the aspect of the living theory, the rationality is a human specialcharacter, which is often regarded ad the spiritual substance existingindependently; In the aspect of the epistemology, the rationality is regarded as theknowing ability which goes beyond the perceptual realization and controls thenature and the laws of the things; In the aspect of the value theory, the rationalityshows the value of the goodness . It is naturally combined with the goodness. Thelife of the rationality is the life of the goodness, which is full of morality andfreedom The traditional realization of the rationality is general and transcendent,
which also implies the traditional Logos and Nous ideas of the western rationality.The traditional rationality has two typical forms –the metaphysics and themechanical rationality . the metaphysics rationality breaks and destroys the humanliving nature as well as put the human living into the abstract situation. Themechanical rationality lead the human living to the materialized situation.According to their nature, both of the rationalities contain the common intellectualideas and substantial trend. This shows that the rebuilding of the rationality mustbe based on the new theory. Chapter Two It shows some ideas about the rational criticism of themodern western philosophy, points out the rational criticism of the modernwestern philosophy is based on the linguistics, taking the criticism of theintellectual theory , the overcoming of the abstract intellectual thinking and thecriticism of the nonhuman consequences as the rationale; During the criticism ofthe rationality , the modern western philosophy not only shows us a richer worldwith the humane atmosphere than the abstract rational one by the clearness of thelinguistics, but also in a certain way hides more natural living ideas; It greatlybreaks the intellectual ideas of the traditional rationality , but suffers from thetrouble of the relativism in the multiple rational realization; As it criticizes thetraditional rationality, it is involved in the spiritual conflict between therationalism and the non-rationalism. The modern criticism of the rationality facesthe dual consequences –the show of the “living world”in the rational criticismand the nihility in the clearing-up of the rationality. Chapter Three Through the analysis of the affirmatory subject of Quine’sontology , it demonstrates that the basis of the realization of the rationality isExistentialism rather than Intellectualism. Marxism practical theory containsprofound living ideas. Practice is the human self-living in the social history.Marxism has the difference from the modern western philosophy on the realizationof living. Relatively speaking, Marxism living theory has the character of reality
and liberation. The Marxism practical Existentialism gives the foundation for us tounderstand the rationality. According to this theory, we will find that the legalityof the rationality is based on the human self-living and what the rationality wantsto show is that the clarifying of the human living truth. In the view of the livingtheory, the rationality has the dialectical character through the conscious control ofthe human living nature. The rational consciousness of the human living natureforms the living attitude of the dialectics, which contains the basic rational livingconsciousness such as self-criticism, inner transcendence , “The human being ispurpose.”, genus consciousness, history reasonability , etc. Chapter Four The human living rationality includes the innercontradictions of perception and rationality , rationality and belief , mechanicalrationality and valuable rationality, theoretical rationality and practical rationality.These contradictions are not substantial but living. Based on Existentialism, thecontradictions can be reconciled dialectically. The human living rationality and theother rationalities should have limit consciousness and keep reasonable boundary.Only in this way, the various rationalities can keep the necessary tension. Thecommunication reasonability idea that Habermas put forward shows a theoreticaltrial of connecting the multiple rationalities and being reasonable, but it also has acertain theoretical limitation. The rationality can become reasonable only in asocial and historical way. Chapter Five The self-questioning of the human rationality has the twotypical forms of—“What is a human being ?”and “Who is a human being?”. Thetwo questions imply the different life ideas and pictures. The modern rationalitycalls for the consciousness of the human character in the question of “Who is ahuman being?”. The rationality shows the human consciousness as the humancharacter. The humanity is not regarded as the abstract and general existence.Actually, it is regarded as human character. The human quality , level , model andsentiment all are involved in the human character. The human specific historical
In the thesis,the author studies the traditional rationality , analyzes itslimitations , and the advantages and disadvantages of the rational criticism of themodern western philosophy. In addition, it bases the understanding of therationality n Existentialism from Marxism practical ideas, shows the legalityreasons of the rationality and the dialectical character of the living theory,analyzes the inner contradictions of the living rationality and its extension,illuminates the delight of the living theory in the self-questioning of the modernrationality and demonstrates the significance of the rational consciousness for thecreation of the free character of modern people.
It includes five chapters:
Chapter One It studies the traditional rationality historically, and points outthat the western traditional rationality has the old spiritual sense and valuablebelief: The world is the existence of the rationality; The human rationality is ahuman special character; People can depend on their rationality to realize theworld so as to get the freedom. Known in this way, the rationality shows threemeanings: In the aspect of the living theory, the rationality is a human specialcharacter, which is often regarded ad the spiritual substance existingindependently; In the aspect of the epistemology, the rationality is regarded as theknowing ability which goes beyond the perceptual realization and controls thenature and the laws of the things; In the aspect of the value theory, the rationalityshows the value of the goodness . It is naturally combined with the goodness. Thelife of the rationality is the life of the goodness, which is full of morality andfreedom The traditional realization of the rationality is general and transcendent,
which also implies the traditional Logos and Nous ideas of the western rationality.The traditional rationality has two typical forms –the metaphysics and themechanical rationality . the metaphysics rationality breaks and destroys the humanliving nature as well as put the human living into the abstract situation. Themechanical rationality lead the human living to the materialized situation.According to their nature, both of the rationalities contain the common intellectualideas and substantial trend. This shows that the rebuilding of the rationality mustbe based on the new theory. Chapter Two It shows some ideas about the rational criticism of themodern western philosophy, points out the rational criticism of the modernwestern philosophy is based on the linguistics, taking the criticism of theintellectual theory , the overcoming of the abstract intellectual thinking and thecriticism of the nonhuman consequences as the rationale; During the criticism ofthe rationality , the modern western philosophy not only shows us a richer worldwith the humane atmosphere than the abstract rational one by the clearness of thelinguistics, but also in a certain way hides more natural living ideas; It greatlybreaks the intellectual ideas of the traditional rationality , but suffers from thetrouble of the relativism in the multiple rational realization; As it criticizes thetraditional rationality, it is involved in the spiritual conflict between therationalism and the non-rationalism. The modern criticism of the rationality facesthe dual consequences –the show of the “living world”in the rational criticismand the nihility in the clearing-up of the rationality. Chapter Three Through the analysis of the affirmatory subject of Quine’sontology , it demonstrates that the basis of the realization of the rationality isExistentialism rather than Intellectualism. Marxism practical theory containsprofound living ideas. Practice is the human self-living in the social history.Marxism has the difference from the modern western philosophy on the realizationof living. Relatively speaking, Marxism living theory has the character of reality
and liberation. The Marxism practical Existentialism gives the foundation for us tounderstand the rationality. According to this theory, we will find that the legalityof the rationality is based on the human self-living and what the rationality wantsto show is that the clarifying of the human living truth. In the view of the livingtheory, the rationality has the dialectical character through the conscious control ofthe human living nature. The rational consciousness of the human living natureforms the living attitude of the dialectics, which contains the basic rational livingconsciousness such as self-criticism, inner transcendence , “The human being ispurpose.”, genus consciousness, history reasonability , etc. Chapter Four The human living rationality includes the innercontradictions of perception and rationality , rationality and belief , mechanicalrationality and valuable rationality, theoretical rationality and practical rationality.These contradictions are not substantial but living. Based on Existentialism, thecontradictions can be reconciled dialectically. The human living rationality and theother rationalities should have limit consciousness and keep reasonable boundary.Only in this way, the various rationalities can keep the necessary tension. Thecommunication reasonability idea that Habermas put forward shows a theoreticaltrial of connecting the multiple rationalities and being reasonable, but it also has acertain theoretical limitation. The rationality can become reasonable only in asocial and historical way. Chapter Five The self-questioning of the human rationality has the twotypical forms of—“What is a human being ?”and “Who is a human being?”. Thetwo questions imply the different life ideas and pictures. The modern rationalitycalls for the consciousness of the human character in the question of “Who is ahuman being?”. The rationality shows the human consciousness as the humancharacter. The humanity is not regarded as the abstract and general existence.Actually, it is regarded as human character. The human quality , level , model andsentiment all are involved in the human character. The human specific historical
引文
1.《马克思恩格斯全集》,第1、2、3、26、46 卷,人民出版社,1972 年。
2.《马克思恩格斯选集》,第1、2、3、4 卷,人民出版社,1972 年。
3.马克思:《1844 年经济学哲学手稿》,人民出版社,2000 年。
4.康德:《纯粹理性批判》、《实践理性批判》、《判断力批判》,商务印书馆,1960 年。
5.黑格尔:《精神现象学》、《哲学史讲演录》、《小逻辑》,商务印书馆,1983 年。
6.费尔巴哈:《基督教的本质》,商务印书馆,1984 年。
7.尼采:《权力意志》,商务印书馆,1994 年。
8.海德格尔:《存在与时间》,三联书店,1987 年。
9.海德格尔:《海德格尔选集》,三联书店,1996 年。
10.哈贝马斯:《交往与社会进化》,重庆出版社,1993 年;《后形而上学思想》,译林出版社,2001 页。
11.霍克海默:《批判理论》,重庆出版社,1993 年。
12.霍克海默阿多诺:《启蒙辩证法》,重庆出版社,1990 年。
13.胡塞尔:《欧洲科学危机与超验现象学》,上海译文出版社,1997 年。
14.孔德:《论实证精神》,商务印书馆,1999 年。
15.萨特:《存在与虚无》,三联书店,1988 年。
16.雅斯贝斯:《时代的精神状况》,上海译文出版社,1997 年
17.卡西尔:《人论》,上海译文出版社,1985 年;《启蒙哲学》,山东人民出版社, 1989 年。
18.巴雷特:《非理性的人》,商务印书馆,1999 年。
19.赫舍尔:《人是谁》,贵州人民出版社,1994 年。
20.格里芬:《后现代精神》,中央编译出版社,1998 年。
21.科斯洛夫斯基:《后现代文化》,中央编译出版社,1999 年。
22.伽达默尔:《真理与方法》,《哲学解释学》,上海译文出版社,1992 年。
23.蒯因:《从逻辑的观点看》,上海译文出版社,1988 年。
24.弗洛姆:《占有还是生存》,贵州人民出版社,1988 年;《自为的人》,国际文化出版公司,1988 年。
25.蒂利希:《存在的勇气》,贵州人民出版社,1996 年。
26.罗蒂:《后哲学文化》,上海译文出版社,1992 年。
27.柯拉克夫斯基:《形而上学的恐怖》,三联书店,1999 年。
28.马尔库塞:《单向度的人》,重庆出版社,1989 年。
29.帕斯卡尔:《思想录》,商务印书馆,1987 年。
30.别尔嘉耶夫:《人的奴役与自由》,贵州人民出版社,1994 年。
31.海然热:《语言人》,三联书店,1999 年。
32.马克斯·舍勒:《人在宇宙中的地位》,贵州人民出版社,1989 年。
33.史蒂文·卢克斯:《个人主义》,江苏人民出版社,2001 年。
34.艾伦·杜宁:《多少算够》,吉林人民出版社,1997 年。
35.波林·罗斯诺:《后现代主义与社会科学》,上海译文出版社,1998 年。
36.J ·B·默茨:《历史与社会中的信仰》,三联书店,1996 年。
37.艾耶尔:《二十世纪哲学》,上海译文出版社,1987 年。
38.赖欣巴哈:《科学哲学的兴起》,商务印书馆,1983 年。
39.高清海:《高清海哲学文存》,吉林人民出版社,1996 年。
40.高清海胡海波贺来:《人的“类生命”与“类哲学”》,吉林人民出版社,1998 年。
41.孙正聿:《理论思维的前提批判》,辽宁人民出版社,1992 年;《哲学通论》辽宁人民出版社,1998 年;《崇高的位置——世纪之交的哲学理性》,吉林人民出版社,1997 年。
42.李德顺:《价值论》,中国人民大学出版社,1988 年。
43.孙利天:《论辩证法的思维方式》,吉林大学出版社,1994 年;《死亡意识》,吉林教育出版社,2001 年。
44.王南湜:《人类活动导论》,南开大学出版社,1993 年。
45.衣俊卿:《现代化与日常生活批判》,黑龙江教育出版社,1994 年。
46.叶秀山:《思·史·诗》,人民出版社,1992 年;《中西智慧的贯通》,江苏人民出版社,2002 年。
47.邓晓芒:《思辨的张力》,湖南教育出版社,1998 年。
48.张汝伦:《历史与实践》,上海人民出版社,1995 年。
49.胡海波:《正义的追寻》,东北师范大学出版社,1997 年。
50.邴正:《当代人与文化——人类自我意识与文化批判》,吉林教育出版社,1996 年。
51.贺来:《现实生活世界——乌托邦精神的真实根基》,吉林教育出版社,1998 年。
52.孟宪忠:《实践辩证法导论》,吉林大学出版社,1989 年。
53.杨国荣:《理性与价值》,上海三联书店,1998 年。
2.《马克思恩格斯选集》,第1、2、3、4 卷,人民出版社,1972 年。
3.马克思:《1844 年经济学哲学手稿》,人民出版社,2000 年。
4.康德:《纯粹理性批判》、《实践理性批判》、《判断力批判》,商务印书馆,1960 年。
5.黑格尔:《精神现象学》、《哲学史讲演录》、《小逻辑》,商务印书馆,1983 年。
6.费尔巴哈:《基督教的本质》,商务印书馆,1984 年。
7.尼采:《权力意志》,商务印书馆,1994 年。
8.海德格尔:《存在与时间》,三联书店,1987 年。
9.海德格尔:《海德格尔选集》,三联书店,1996 年。
10.哈贝马斯:《交往与社会进化》,重庆出版社,1993 年;《后形而上学思想》,译林出版社,2001 页。
11.霍克海默:《批判理论》,重庆出版社,1993 年。
12.霍克海默阿多诺:《启蒙辩证法》,重庆出版社,1990 年。
13.胡塞尔:《欧洲科学危机与超验现象学》,上海译文出版社,1997 年。
14.孔德:《论实证精神》,商务印书馆,1999 年。
15.萨特:《存在与虚无》,三联书店,1988 年。
16.雅斯贝斯:《时代的精神状况》,上海译文出版社,1997 年
17.卡西尔:《人论》,上海译文出版社,1985 年;《启蒙哲学》,山东人民出版社, 1989 年。
18.巴雷特:《非理性的人》,商务印书馆,1999 年。
19.赫舍尔:《人是谁》,贵州人民出版社,1994 年。
20.格里芬:《后现代精神》,中央编译出版社,1998 年。
21.科斯洛夫斯基:《后现代文化》,中央编译出版社,1999 年。
22.伽达默尔:《真理与方法》,《哲学解释学》,上海译文出版社,1992 年。
23.蒯因:《从逻辑的观点看》,上海译文出版社,1988 年。
24.弗洛姆:《占有还是生存》,贵州人民出版社,1988 年;《自为的人》,国际文化出版公司,1988 年。
25.蒂利希:《存在的勇气》,贵州人民出版社,1996 年。
26.罗蒂:《后哲学文化》,上海译文出版社,1992 年。
27.柯拉克夫斯基:《形而上学的恐怖》,三联书店,1999 年。
28.马尔库塞:《单向度的人》,重庆出版社,1989 年。
29.帕斯卡尔:《思想录》,商务印书馆,1987 年。
30.别尔嘉耶夫:《人的奴役与自由》,贵州人民出版社,1994 年。
31.海然热:《语言人》,三联书店,1999 年。
32.马克斯·舍勒:《人在宇宙中的地位》,贵州人民出版社,1989 年。
33.史蒂文·卢克斯:《个人主义》,江苏人民出版社,2001 年。
34.艾伦·杜宁:《多少算够》,吉林人民出版社,1997 年。
35.波林·罗斯诺:《后现代主义与社会科学》,上海译文出版社,1998 年。
36.J ·B·默茨:《历史与社会中的信仰》,三联书店,1996 年。
37.艾耶尔:《二十世纪哲学》,上海译文出版社,1987 年。
38.赖欣巴哈:《科学哲学的兴起》,商务印书馆,1983 年。
39.高清海:《高清海哲学文存》,吉林人民出版社,1996 年。
40.高清海胡海波贺来:《人的“类生命”与“类哲学”》,吉林人民出版社,1998 年。
41.孙正聿:《理论思维的前提批判》,辽宁人民出版社,1992 年;《哲学通论》辽宁人民出版社,1998 年;《崇高的位置——世纪之交的哲学理性》,吉林人民出版社,1997 年。
42.李德顺:《价值论》,中国人民大学出版社,1988 年。
43.孙利天:《论辩证法的思维方式》,吉林大学出版社,1994 年;《死亡意识》,吉林教育出版社,2001 年。
44.王南湜:《人类活动导论》,南开大学出版社,1993 年。
45.衣俊卿:《现代化与日常生活批判》,黑龙江教育出版社,1994 年。
46.叶秀山:《思·史·诗》,人民出版社,1992 年;《中西智慧的贯通》,江苏人民出版社,2002 年。
47.邓晓芒:《思辨的张力》,湖南教育出版社,1998 年。
48.张汝伦:《历史与实践》,上海人民出版社,1995 年。
49.胡海波:《正义的追寻》,东北师范大学出版社,1997 年。
50.邴正:《当代人与文化——人类自我意识与文化批判》,吉林教育出版社,1996 年。
51.贺来:《现实生活世界——乌托邦精神的真实根基》,吉林教育出版社,1998 年。
52.孟宪忠:《实践辩证法导论》,吉林大学出版社,1989 年。
53.杨国荣:《理性与价值》,上海三联书店,1998 年。