【作者】 何江新；

【导师】 俞宣孟；

【作者基本信息】 华东师范大学 ， 外国哲学， 2011， 博士

【摘要】 如俞宣孟的《本体论研究》所示,传统是论是传统西方哲学的核心。由于这个严密、紧凑的范畴体系遗忘了“是”,所以海德格尔重提了“是”的问题,且以基础是论取代了传统是论；随着解构传统是论的历史任务的逐步深入,《是与时》之后,海德格尔展开了对传统形而上学更彻底的批判。然而问题是：(一)传统是论、传统形而上学是什么；(二)为何、如何将之解构?在把海德格尔的前后期思想细化为三个阶段的基础上,论文将围绕着如何解构形而上学展开探讨。首先,海德格尔所理解的传统是论、传统形而上学以及传统哲学分别指什么?第一,是论就是把“系词的‘是’以及分有‘是’的种种‘所是’作为范畴,通过逻辑的方法构造出来的先验原理体系”(俞宣孟：《本体论研究》)。这门被亚里士多德称为“第一哲学”的学问研究“所是之为所是,以及出于其本性的秉性”(亚里士多德：《形而上学》),它就是传统哲学中的“纯粹哲学”。柏拉图的“通种”和黑格尔的《逻辑学》就是依据理念之间的结合而建构起来的超时空的最普遍知识；第二,形而上学是指追求原因和原理体系的那种学问。随着古代形而上学的展开,近代如鲍姆嘉登的“形而上学是包含人类知识的第一原理的科学”(海德格尔：《康德与形而上学问题》),也与亚里士多德的定义是基本一致的。而随着形而上学学科中其它三支被逐步实证化,形而上学也进入它的现代时期：一方面,是论成为形而上学或哲学的代称,另一方面,主体性形而上学(如意识或意志哲学)取代了知性形而上学,如黑格尔的逻辑学是形而上学的顶峰,而尼采的形而上学就是形而上学的最后阶段；第三,哲学是指“关于第一原理和原因的抽象认识(知识)”(海德格尔：《什么是哲学?》)；“哲学家们就得去捉模本体(ouσia)的原理与原因”(亚里士多德：《形而上学》)。围绕最普遍的概念“是”而建构起来的是论,是海德格尔对传统哲学的代称,因为它是柏拉图主义的典型形态；随着对柏拉图主义批判的深入与扩大,即便是对追求相对普遍知识的形而上学,包括过渡时期的双关思想,也于后期被解构。其次,海德格尔为何要解构传统哲学?基于上述对比分析,自柏拉图以降,传统西方哲学追求的是“第一原理”,而遗忘了比它更深的是人自身的问题以及“是”的问题,思的出现使得形而上学失去了继续第一原理的地位。这样,解构自古代是论而来的西方哲学就既必要而且也是可能的了,原因归纳如下：第一,传统西方哲学是一门忘“是”的学问。传统是论中的“是”是“最普遍”的概念,它导致“无”,黑格尔的逻辑学以之为最大的前提而开始了范畴之间的推演。但是,作为概念的“是”与“无”,仍然处于所是层面。从生存现象上看,人又确实能进入“无”的境界且先行领会了它,这个“无”就是传统形而上学这个“所是之整体”所不能包容的；第二,西方传统哲学没有提出“本是”(Dasein)的视野。康德为形而上学寻找根基而走上了人类学的道路,他以“人的什么?”作为哲学最深的追问。一切传统是论只有立足于基础是论才是可能的,唯有本是是着,才“有”真理。本是在是论和所是层面上有优先性,它也是以往的是论在所是-是论层面得以可能的条件,它的优先性也使得形而上学只不过是本是的生存论上的一种可能性而已。传统形而上学认为有绝对真理,它是人必须遵循的原理体系,这就是颠覆并割裂世界的错误观念；第三,近现代西方哲学忘记了它的起源,它们对哲学的希腊性和近代性没做出区分。前苏格拉底的思、诗、无蔽真理之间的本源统一性,就是希腊思的基本经验,这就是哲学的希腊性。知性形而上学和现代主体性形而上学注重“我思”而忽视了“我是”的“是”的方式,结果以自我意识为最高原理,哲学的近代性其实就是对“是”的遗忘的深度卷入。其中,对亚里士多德和柏拉图的思想的两义性(Zweideutigkeit)的不理解就是明证；第四,传统哲学追寻的是确定性或普遍必然性的知识。实际上,“是”本身有“显隐”二重性(Zwiefach),其“隐”的一面与“测不准定理”不分轩轾；“本质”观与“确定性”的观念相伴而生,而不知“现象背后一无所有”。超时空的范畴在康德看来只在整理经验材料时有意义,脱离经验材料的范畴演绎会产生先验幻相。而这些概念之间的结合、推论之所以可能,则来自于“无时间的”或“超时间的”时间观念。本源时间就比这种客观时间更在先而本真。科学的发展有赖于人修正其基本概念,所以科学有其固有的局限性,科学不思(即,不思无)。以往只把人当成一所是而把人引向异化的道路,这样,转向对人自身的重视和在世界之四重整体中追寻“天道”,才是人之为人的“根本”,即人的最终归宿；第五,传统形而上学对自身的主导问题和前导问题不清楚,它局限于二元对立的柏拉图主义之中无法突破。形而上学的展开就是立于其上的欧洲技术文明的到来,而这同时也正是人类面临的前所未有的生存困境之时。技术以“集置”的方式统治着人类而将窒息“天道”。再次,海德格尔是如何重提“是”的问题的?依照时间顺序和思想的间接性,他对传统形而上学解构的步骤即论文的基本框架如下：第一,提出基础是论将传统是论解构。随着生存论是论分析方法的奠立,立于传统是论之上的传统哲学也就随之垮塌；第二,补充《是与时》尚未完成的部分,如“时与是”。康德的《纯粹理性批判》(如“是”与时的关联或先验想象力与我思及时间等之间的源始一致性,图型法中的源始时间视野)和亚里士多德的《形而上学》就分别具有这样的视域。康德以纯粹理性来探寻形而上学之可能性而走上了哲学人类学的道路,即重视了人。这一向度比认识论或心理学加逻辑学那种看待康德的方式要深刻,他以无蔽视域的是论综合瓦解了理性形而上学的根基；第三,以真理、在场等问题为突破口,海德格尔于30年代把希腊思想整体性地揭示出来。他首先恢复了柏拉图和亚里士多德的思想的两义性,而这又将与希腊思之二重性相关联。其中,以探讨最深的问题即“是”与“弗西斯”的原初含义而带出如何从“无蔽真理”、“逻各斯”以及“弗西斯”等思想的本源一致性而整体性地滑向以理念和范畴作为后世形而上学的评判标准的(见《形而上学导论》)。只是,当理念与范畴的根据的获得之时,形而上学就因不再与科学性相关联而被支解了;第四,获得“是”与“时”的关联以及“无蔽”真理等视野之后,形而上学的根本局限也就显明了。通过对亚里士多德和前苏格拉底思想家的文本解读,海德格尔揭示出了后世形而上学的忘“是”历程；第五,逻各斯、在场等的“显隐”运作与老庄之“道”的特性是本源一致的。“天道”思想完全可以取代早期的“是”,即以事件的发生(ereignet)即“事发”(Ereignis)为核心的另一种思想取代了早期的生存论是论方法。“转向”一方面是对前期的“人”与“是”之间的关系做些纠正,另方面更主要的是应合“天道”以直接思“是”之需。人绽出地生存于“是”之真理的近旁倾听天籁之音,语言就是它的主人。这样,传统形而上学达不到“是”之真理的根本局限以及通过“是之为是”也就克服了前期“所是之是”的思想方法,解构形而上学的历史任务至此宣告结束。更多还原

【Abstract】 Ontology Investigation, which is written by Yu Xuanmeng, clearly indicates that traditional ontology, as a rigorous and compact system of categories, is the core in western philosophy, of which has been critical all the while by Heidegger. After Sein und Zeit, later Heidegger thoroughly commences critique of the philosophy featuring traditional metaphysics, with a further development as a historical task to destroy the traditional metaphysics. Then, what is the traditional ontology and metaphysics? Why does he destroy it and how does he overthrow it? My dissertation will solve these problems.Firstly, we will clarify what are the differences between Heidegger’s ontology and traditional metaphysics.1. The tradition ontology is a categorical system, with "Being", the most universal concept as its core and all kinds of beings as categories which participate "Being". This kind of metaphysics is ontology, which is "the first philosophy" or "pure philosophy" in traditional western philosophy. It is firstly produced in Plato’s Parmenides and Sophist and Hegel’s Logik as its peak, in which categories are deduced by combinating each other between ideas universally and supersensibly. With Cosmology, Psychology and Theology being positived out of metaphysics, ontology actually substitutes for the traditional metaphysics or philosophy;2. Traditional metaphysics is the knowledge that pursuing the system of causation and principle ((?)pxη,ατiα.(?)ov). For example, that is the knowledge of "beings as beings, and the character out of its nature". It is also called "the first philosophy" in Aristotle’s Metaphysics. Baumgartner is coincided with this who claims that "metaphysics is the science of the first principle including human-being knowledge";3. Philosophy is just about abstract cognition (knowledge) of the first principle and causation, in which a philosopher is to fathom this;It’s clear that ontology is the most typical form of western philosophy, and metaphysics is wider than it and mostly they are the same thing.Secondly, why does Heidegger destroy traditional metaphysics thoroughly?1. Traditional western philosophy is the knowledge forgetting the "Being". It’s well-known that "Being" is the most universal concept in traditional ontology, that is to say, it is still in an ontical state, so is Nothing (Nichts). Contrasting with the fundamental ontology, "Being" and "nothing"’as category is a possibility from a certain state of Dasein’s existentiality. In fact, preferentially, human beings apprehend it first, and then the conception condition appears. Thinking outside of the sphere of the whole of the beings, i.e. entering into the nothing, it means transcendent, and it isn’t subordinated to traditional metaphysics any longer;2. Being of human beings, i.e., the horizon of Dasein, is never mentioned in traditional western philosophy. Then "what’s human being?" will be the hardest pursuit in philosophy. As for it, traditional metaphysics admits that there is absolute truth in the world, and everyone must obey it. But Heidegger claims that only Dasein "is", there is truth. In addition, Dasein is ontico-ontologically prior and therefore metaphysics could just be a possibility produced as a state from the existence of Dasein;3. In terms of Heidegger, modern western philosophy has forgotten its origin. Basically, he thinks that modern philosophy can’t explain the complex relations between the Greek thought prior to Socrates and Greek philosophy from Plato. It proves that people rarely apprehend twofoldness in Aristotelian and Platonic thought till now;4. Traditional western metaphysics, we all know, always aims "the first principle", whose evolvement usually is known as technique. Undeniably technology provides the human being with convenient service, but at the same time, it leads more fatal disaster;5. Traditional philosophy, "the first principle" as its goals, surely pursues certainty and universality. Actually, Being itself is twofold which is explicit and at the same time implicit. The later character referring to the "indeterminacy principle" in quantum theory has beer proved by quantum theory of natural science. On the contrary, Kant urges that the supersensible universality plays a great role in integrating empirical material. Once man goes beyond its limits; it would produce a transcendental illusion. Therefore, Heidegger claims that the original time would be prorio to the objective one. On this horizon, we can say that science would have its limits, for example, it doesn’t think of nothing. It is only a right way to reverse to Dasein or live in the world-fourfold according to the "Providence";6. The traditional metaphysics forgets its guiding problem (Vor-frage)((?) (?)□□v)(Was ist das Seiende?) which is hidden in Aristotle’s Metaphysics as well as its leading problem (Leitfrage)(Sein als Sein)(Warum ist uberhaupt Seiendes und nicht viermehr Nichts?) which is firstly put forward by Leibniz. Neither understands its twofold character i.e.:firstly, each metaphysical question contains the whole of metaphysics; secondly, every metaphysical question in each case implicates the questioning Dasein in the question. That is to say, metaphysics comes from Dasein and returning to its inner structure is Dasein’s transcendence. The coming of technological civilization is the discovering of metaphysics which is brought by Europe, and meanwhile that human beings are facing with the unprecedented plight of existence. So it’s necessary for human beings to destroy the traditional metaphysics and live according to Providence(天道)instead of the recognition and the method of seeing the world so as to make the Providence unsuffocatted. As a Ge-stell style, techniques are the discovering of the Providence.Furthermore, Heidegger brings up the question of "Being" in his famous works again. Chronologically, his destruction the traditional metaphysics takes the following steps:1. The fundamental ontology destroys traditional ontology. Following the fundamental ontology is established by Heidegger, the problem of man himself becomes the theme rather than rocogntion or epistemology dominants in philosophy;2. Supplying the incomplete portion of Sein und Zeit with Zeit und Sein. Heidegger provides Kant’s Kritik der reinen Vernunft a new idea, such as the connection between sein(ist) and time, transcendental imagination, ich denke and even an original horizon of Schema, etc. In a word, in pursuit of the possibility of metaphysics, Kant emphasizes the human being and enters into the domain of anthropology. Compared with other investigations to recognize Kant’s works, such as epistemology, psychology or logic, Heidegger agrees with the direction of anthropology in great details;3. In view of the importance of truth, Heidegger thoroughly reveals it in ancient Greek thought during the1930s, especially it reduces from Plato and Aristotle who each has a two-fold character, which is different from that of in later western philosophy, i.e, an original horizon disappears and ideas and the categories become the standard since then;4. Having received the relation between Being and time and the horizon of Wahrheit as□ληθ(?)α(?), Heidegger increases destroying metaphysics from its original source. He discovers the proceedings from the ancient thoughts to the two-fold character which is hidden in Aristotle’s Metaphysics and some of his other writings, such as Physik, Poety and Ethica Nicomachea (which is discussed a lot in Aristotle’s Phenomenological Interpretation), especially he repeats emphasizing a coherence relation between Physik and Metaphysics from which tells us that□ληθ(?)α(?) has a double character which is the presencing and an absencing (Anwesung and Abwesung);5. Anwesung or Abwesung, as well asλογο(?) and□υ(?), being affected each other explicitly and implicitly, there is coherence between them. With this conclusion appears, the Providence takes over the early thought gradually, i.e., Ereignis which becomes the core phrase displaces the existentential-ontological analysis. On the one hand, the reverse rectifies the relation between Dasein and Sein, i.e, having emphasized Dasein, and on the other hand, it adapts the Providence (entsprechen zum Sein) while man thinks of Sein directly to dwell in the nearness of being eksistingly. The sentence which man lives near the truth of being (the Wahrheit of Seins) means language (Sprache) is the master of man or the human being is the shepherd of Being. In this original condition, the essence of metaphysics is exposed completely, i.e., metaphysics can’t reach its foundation, the truth of Being. At this time, the method through being of beings can be overcome, and the method of "Being as Being" takes the place of "Being of beings", and then the task of destroying metaphysics is over.更多还原