【作者】 郭春明；

【导师】 贺来；

【作者基本信息】 吉林大学 ， 马克思主义哲学， 2014， 博士

【摘要】 “人是哲学的奥秘”，不同的哲学对人有着不同的理解，而肇始于笛卡尔的现代主体形而上学对人的理解是抽象化的。那么这种抽象化理解的渊源来自哪里？它在现代社会又有什么现实体现？我们如何克服这种抽象化给人的现实生命带来的困境？这是论文要解决的问题。作为现代哲学的一种典型的形态，主体形而上学对人的抽象化理解源于主体形而上学与传统形而上学的渊源关系：主体形而上学作为传统形而上学在现代的体现，它沿袭了传统形而上学的发问方式，也就是对作为第一原因、最高原理和终极依据的“存在本身”的寻求；因而也沿袭了传统形而上学的思维方式，这种思维方式的典型体现就是终极化和实体化，理性化、同一化和科学化。因而主体形而上学也就必然像传统形而上学一样，具有不可摆脱的“抽象性”。正因为沿袭了这种“抽象性”，并且将其嫁接在“主体”之上，因此人的现实生命在主体形而上学视阈内，才显现为一种自因、自足、自律，进而无所需求的“抽象主体”。这种“抽象主体”显然是一种以“自我”为中心，以“他者”为对象的唯我论。它不仅遮蔽了“他者”，也毁灭了“自身”，最终使得人的现实生命成为不可能。在现实层面上，主体形而上学体现在现代性这一维度上，在这一维度上，现代性作为我们这个时代里推动社会和人类生活向前发展的本质性的构成性力量，它是建基在主体形而上学之上的“抽象的社会力量”，就此而言，我们可以说现代性是主体形而上学的呈现形式与现实运作。因而人的现实生命在现代性面前依旧难逃被遮蔽的生存处境；其最极端的事件就是奥斯维辛：人的现实生命在这一现代性事件面前被彻底的虚无化了。在一定意义上，现代性正因触及到了主体形而上学自身的限度，而发生了“自反”现象。随着这一“自反”现象的进行，不仅现代性自身的存在样态、而且人们的生存状态也发生了转变。对于人们的生存状态而言，人类在前所未有的解放的同时，也暴露在“不确定性”、“无序”和诸多的自由选择面前，由此丢掉了安全感、迷失了方向，也由此，人类身处在一片“荒漠化”时代风景之中。其典型体现就是当代语境之中各种“终结”话语的盛行，比如上帝的终结、世界的终结、主体的终结、意义的终结等等。由此，人的现实生命从一极的长期的遮蔽状态，转化为另一极的被放逐的生存状态。然而这并不是主体形而上学的终结，而是另一种主体形而上学的体现，是一种颠倒的主体形而上学。这主要是因为，这种人的放逐状态保留了主体形而上学的唯我论遗产：它在现代互为“陌生人”的城市生活中——如鲍曼所言，现代生活必然是城市生活——，表现为“自我”避免对“他者”承担任何责任、避免与他者发生任何道德关系。而这实质上是“自我”对“他者”的视而不见和弃之不顾。因此之故，超越主体形而上学及其颠倒形态对人的现实生命的遮蔽与放逐，在后“主体形而上学”视阈内实现对人的现实生命的理解，已经成为当代哲学的一个迫切而重大的课题。就此而言，马克思哲学所实现的对人的现实生命的自觉，消解了主体形而上学及其唯我论对“人”的抽象化理解，实现了对主体形而上学的超越。结合《1844年经济学手稿》，《关于费尔巴哈的提纲》，尤其是《德意志意识形态》等文本，我们认为马克思对人的现实生命的自觉及相应的对主体形而上学对“人”的抽象化理解的超越和消解主要表现在以下几个方面：首先，人的现实生命不再是主体形而上学视阈内不需要“肉身”的幽灵，而是一个以这一“肉身”为真实载体和基础的身心统一的整体。其次，人的现实生命不再是主体形而上学视阈内脱离或鄙弃感性活动的纯粹的“精神”存在物，而恰恰是由这一感性实践活动所生成的、她的感性的现实生活过程本身。第三，人的现实生命不再是主体形而上学视阈内单一的“理性本质”，而是具有不可被这一“理性本质”所还原和囊括的，多重性和矛盾性的存在物。第四，人的现实生命不再是主体形而上学视阈内的“非历史”或“超历史”之物，而是处于现实的历史之中的、历史性存在物。最后，人的现实生命不再是主体形而上学视阈内脱离社会的、孤立的、进而遮蔽他者的封闭实体，而是处于一定的社会关系之中、与他者“共在”的社会存在物。沿着马克思哲学的重大启示，在后“主体形而上学”视阈内，要超越主体形而上学对人的现实生命的遮蔽与放逐，我们需要进一步自觉到人的现实生命的丰富性与全面性。这种丰富性与全面性，首先就需要一个不同于传统形而上学和主体形而上学的新的意义家园，这一意义家园必然是以丰富性与全面性的意义体系为真实载体和生长土壤、与合乎人的现实生命的有限的善相关的意义家园。最后，要超越主体形而上学及其颠倒形态对人的现实生命的遮蔽与放逐，就要超越它的各种唯我论对他者的同一和整合，对他者的视而不见和弃之不顾。由此，后“主体形而上学”就内在要求着生命相互敞开的“共在”。这一共在所强调的是“自我”的有限性、历史性、社会性和“他者”的异质性；这就是处于社会历史之中的、真实有限的“自我”与不可化约的“他者”的共在；就是全面性、丰富性的自我对他者的回应[response]与责任[responsibility]，就是“自我”与他者的“相依”状态[Being-for]。更多还原

【Abstract】 “Mankind is the mysteries of philosophy”,different philosophers have differentunderstanding on human, Modern Subjective metaphysics originating fromDescartes’s understanding of man is abstract. Where the origin of such abstractcomprehension from? In the modern society and reflects what? How can weovercome this abstraction to people’s real life dilemma? This paper is to solve theproblem.As a typical form of modern philosophy, subjective metaphysics of the abstractunderstanding of people from subjective metaphysics and traditional metaphysicsorigin: subjective metaphysics as traditional metaphysics in modern embodiment. Itfollows the traditional metaphysical questions, that is, as the first cause of the highestprinciple and the ultimate basis of existence seeking; therefore followed the thinkingmode of traditional metaphysics, following the typical of this way of thinking is theultimate,with a rational, scientific. So the subjective metaphysics may like thetraditional metaphysics is can not get rid of the abstraction.Because followed this "abstractive" and it will be grafted on the "subjective ", sothe reality of human life in the subjective metaphysics in perspective, It appears as aself caused, self-contained, self-discipline, abstract subjective.The "abstractsubjective " is obviously a "self" as the center, to the "others" as the object ofsolipsism. It not only covered the "others", but also the "self" is destroyed, the realityof human life become impossible.In reality, Subjective Metaphysics embodied in this dimension of modernity, onthis point, the modernity as the nature of our age and promote social and human lifeforward constructive force, which is based on the above subjective metaphysics as the"abstract social force", in this regard, we can regard the modernity as a form ofSubjective Metaphysics and practical operation. So the reality of human life is still not covered in the modern face of survivalsituation; Aus Wessin is its most extreme event: the reality of human life in front ofthe modern event was completely nihility. In a certain sense, cause the modernitytouches the subjective metaphysics own limits,then comes the occurrence of"reflexive" phenomenon.With this "reflexive" phenomenon, not only the modernity of its own existence,and people’s living conditions have changed. For people’s survival condition, thehuman in the hitherto unknown liberation at the same time,it also exposed the"uncertainty","disorder" and a lot of freedom of choices, thereby lost security, lostdirection, thus, the human in a piece of "Desertification" era scenery. Its typicalembodiment is the contemporary context of "the end" discourse prevails, such asGod’s end, the end of the world, the end of subject, meaning the end and so on. Thus,reality of life from the shielding state long pole, the other pole into exile living state.However, this is not the end of Subjective Metaphysics, but also another subjectivemetaphysics, reversalingof the subjective metaphysics. This is mainly because theexile state retained the main metaphysical solipsism Heritage: it is in the modernmutual "strangers" city of life--such as Bauman said, the modern city life--life isinevitable, as "self" to avoid the others bear any responsibility, avoiding any moralrelationship with others. This is essentially a "regardless of self" to "the others" to payno heed and abandon.Therefore, beyond the subjective metaphysics and its reverse form on thereality of human life from exile, in the "subjective metaphysics" in view of thereality of human understanding of life, having become an urgent and important taskof contemporary philosophy. In this point, realizing by Marx’s philosophy on thereality of human life consciousness, digesting of subjective metaphysics and solipsismabstract understanding of "people", realizing the transcendence of the subjectivemetaphysics.According to text of "Economic&Philosophical Manuscripts of1844","ThesesOn Feuerbach Written", especially the "The German Ideology ", we think the real life Marx to human consciousness and the corresponding tothe understanding of the abstraction of "human" transcendence of the subjectivemetaphysics. Digestion is the mainly manifested in the following aspects: firstly, thereality of human life is no longer need to "flesh" the ghost of Subjective Metaphysics,but a unity of body and mind to the "body" as the carrier and base of the whole real.Secondly, the reality of human life is no longer a detachment or disdain the perceptualactivity subjective metaphysics in the visual threshold of pure "spirit" existence, but itis generated by the perceptual practice activity.Thirdly, the reality of human life is nolonger as the subjective metaphysics of single "rational essence", but has not been a"rational essence"and the reduction and include multiple and contradictory existence.Fourth, the reality of human life is no longer subjective metaphysics in view of "nonhistorical" or "history", but in the history of existence in reality history. Finally, thereality of human life is no longer the closed entity metaphysics in perspective fromthe society, isolated, and then cover the others, but in certain social relations, and theother "co-existence the society.Along the great inspiration of Marx’s philosophy, in the "subjectivemetaphysics" in perspective To shelter and exile the subjective metaphysics of lifeof people, we need to consciously to the richness and comprehensiveness of humanlife. This rich and comprehensive and we need a different way from the traditionalmetaphysics and subjective metaphysics of the new meaning of home, the meaning ofhome is to enrich and comprehensive system for the real meaning of carrier andgrowth of soil and meet the people’s real life Limited good correlation significance oftheir homes.Finally, to go beyond the subjective metaphysics and its reverse form on thereality of human life from exile, will go beyond its various solipsism toothers.Regardless of others to pay no heed and abandon. Thus, after the subjectivemetaphysics is inherent requirement of life are open to each other. This is "a limitedheterogeneity, self" historical, social and "others" in stressed this is in the socialhistory, the real Co.’s "self" and irreducible "others, is comprehensive, rich "self" for Other to response and responsibility, is the "self"’s"dependent" state on[Being-for]the Others.更多还原