【作者】 张明伟；

【导师】 刘杰；

【作者基本信息】 山东大学 ， 外国哲学， 2014， 博士

【摘要】 道德是一种“知道如何”的我们伦理规则的生发之地,内化于行动之中,是无法用概念来把握的,却可以进行现象学的描述分析。本文就是在一种新的视角下对道德进行阐释,揭示出道德的境域性。论述是分三部分展开的。第一部分包括第一章和第二章,主要来解决方法和论域问题。第一章就是阐述方法论。本文认为主要存在两种哲学思维方式,即概念式的和境域式的。概念作为思维方式,是在主客观的框架内思考问题,主要的特点是对象化、静态化、求共性和反思性,这就决定了它是一种断裂性、固定化、抽象化的思维方式,是无法处理道德这样的切身性对象的。在现代,概念思维的科学形态更是造成人的异化状态。而境域论为我们指出了一种通达道德的新方法。海德格尔是在胡塞尔的意识的意向性结构和康德的先验想象力的影响下,提出了形式指引的方法,由此引出概念化思维前的具有终极思想意义的源初的境域构成。这是主客体之前的缘发构成境域,人生的最原初和最基本的状态,它从根本上是由过去、现在和未来三项时态相互构成和维持着的,具有无主客体之分、自成意义的构成性、言说的解释学等三方面的特征。波兰尼的默会知识的观点也从另一方面证明了境域的存在。第二章是确定论域,指出道德和伦理在境域下的不可分性,为我们探讨道德确定前提。从历史上看,道德和伦理在古希腊本来是一致的,指人的栖居状态。但随着理性的兴起,作为人的主观意识道德就从作为伦理的共同体中分离出来。康德完成了伦理向道德的转变,并建构起完备的道德哲学体系,黑格尔则第一个系统区分了伦理与道德。目前,伦理和道德的关系主要有一致、分离和辩证三种。道德和伦理的一致关系是不能说明它们不同的使用的；道德和伦理的分离表现为道德的强势,伦理的弱化,所以现代道德哲学体系是个人理性的膨胀,已经使现代伦理学的解释或理解已经远远游离“道德”、“伦理”的原始本义；黑格尔的辩证发展观认为个体与实体之间借助于精神的环节,就具有了直接的同一性与真实性。但是他的绝对理念下的统一,还是二元思维下的产物。最新的价值生态和哈贝马斯的话语伦理学,也没有使它们很好地统一起来。境域论认为,道德和伦理本身是不能分开的,它们处在统一的源初境域之中。第二部分包括第三章到第六章的内容。这部分是破论部分,是在境域论下批判有代表性的概念思维模式的道德建构,论述的逻辑思路是按照对道德探索的内在发展进程来展开的,实际也是历史和逻辑的一致。先看认识论领域。在第三章,我们批判道德认识论上两种代表性的观点：客观的道德实在论和主观的德性内在论。指出道德实在论力图追求道德的实在性和标准性,借以找到道德的根基,因而采取无限收敛的办法,最终导致道德虚无主义,这是与它要达到道德明晰性的目的相悖反的。德性伦理学则把道德的探求转向人内在的美德,想为道德寻求一个更宽泛的基地,但它是把道德放在主体之内,这又产生出道德标准的新问题。这两种对道德的探求,都面临认识论的困境,是对我们真正的道德生活的遮蔽。再看道德实践领域,也即第四章,是论述道德行为,主要包括康德的义务论和功利主义。康德认为道德是实践理性上的建构,与感性经验无关。这虽然揭示出了道德的崇高性,但因为是从人的理性来单一地思考问题,没有开放性和生发性,因而,就不可避免地陷入了偏颇之中。功利主义在实践领域提倡追求社会效用的最大化来作为道德评价的标准,但是,这种主客体概念思维方式下的道德行动指南,面临着自我和后果的无法自洽,以及个人和社会的断裂。由此看来,在实践领域无论通过理性还是感性来推论出行动应该遵循的法则,都是不能自洽的。因为道德律令是与人之处境不相分离的,不是概念思维的产物。面对种种困境,对道德语言的澄清分析应运而生。他们认为道德的混乱是由语词不清造成的,因而对道德语言特别重视。我们在第五章主要以哈曼对“道德应当”的分析为主来审视分析哲学视域下道德的欠缺。哈曼从英国经验主义的路线出发,对“应当”进行区分,指出了道德“应当”的特征,并探讨了道德应当和理由、理性的关系,提出了道德是社会妥协约定的观点,指出道德的社会属性,无疑是对原来把道德理解成一种形式或标准的一大进步,反映出了在现代社会下人们对道德要求的弱化和对道德处境的强化。但是,他的这种由分析道德“应当”而得出的道德约定论,存在着外延不周延性、忽视道德的理想性维度以及道德本分等问题,是不能自圆其说的,而且会因为逻辑分析的兴趣丢失词语本身的真义,陷入概念游戏的迷宫。这样,上面三种道德建构,因概念思维的固定化、静态化的内在缺陷都离本真的生活实际越来越远,无法为人们在繁复的社会中提供行为指南。为了摆脱这一困境,弗莱彻的境遇伦理学就出现了。本文第六章对这种伦理思想进行了论述。弗莱彻提出“境遇决定实情”的口号,认为一切道德选择都从具体实情出发,是道德回归生活的一次有益尝试。但他的主客体互动的模式是以实用主义和相对主义为根基的,‘看似解决了问题,却处处包含内在的矛盾。总结起来看,只要在概念思维模式下运作,我们对道德的各种追索只会陷入概念的推定之中,已远离实际的道德。我们只有转换思维方式,在境域论下来寻找新的突破。第三部分是立论和应用部分,即第七和第八章。第七章正面来介绍这全新的出路——道德境域论。道德是境域构成的,是道德概念、主客体思维所不能把握的,它是开放的网络状结构,是主体客体未分之前的一种状态,道德概念是从之而出的。它有最根本的内在构成,是三维时间面向的交结,由这个交结面扩散出去,形成道德概念化之前的本源的道德境域。一是溯回过去的道德原型。此在的栖居并不是无根的,它是有历史本体论的,这就是荣格在解释学影响下提出的面向过去的集体无意识和原型概念。而作为原型的自性具有整合生发的构境作用,将人格面具和阴影进行整体整合,建构整体道德,生成人与自然的和谐境域。二是在世的原初伦理。伦理学是深思人的居留。此在的栖居不能归结为任何一种现成者,它是一种缘构发生的,是人与世界不断构境的“去在”。进一步讲,人的本真存在是天空、大地、诸神与人的这种四方构成的不断生成的缘构境域。这种开放的缘构发生就是人是其所是的栖居,现在维度的原初伦理。三是面向未来的向死而生的良知,这方面海德格尔进行了深刻的论述。此在是缘构成的,容易混同于常人,沉沦于日常生活。但又是一个整体的朝向死的处境。在此处境之下,此在觉醒自己的能在。这能在的见证就是良知。在良知的呼喊之下,此在从常然中出离,能在被召唤在场,日常的良知概念是以此为基础的。这样,整体观之,我们就建立了一个本源的道德境域：过去的道德原型由自性的整合作用生发于现在；此在的缘发构成凸显栖居之自由,而又作为过去影响于此在。此在向死而生的本性唤起去在的良心,而良心又凸显出此在的诗意栖居。在这样的往还曲折之中,过去、现在、未来时间的三维构建起一个三者合一,不断开放的、生成的、物我相冥的,以现在为主轴的最本源的道德境域,其它的道德法则、规范等等都是以它为基础的。最后一章即第八章是应用部分,主要谈论道德境域对我们现实生活的启示。这主要表现在两方面：道德境域的兴发作用启示我们道德教育要潜移默化；要重视人与环境的和谐相处。另外我们还要重视传统的作用,不能与传统相断裂。这是道德境域对我们道德建设的启示。通过上面的分析,在结语部分。我们指出,道德是一种值得人追求的本真境域。但由于它和现实的联系是一种兴发的作用,因而,道德对现实的约束是弱的,在现实中是无力的,我们还要加强道德规范建设。更多还原

【Abstract】 Morality, a knowledge of "knowing how", is internalized in action. There is no definition of it. This thesis is going to elucidate morality in a new vision to reveal its horizon. It includes three parts.There are two chapters in the first part. They are trying to introduce methods and domain of discourse. Chapter1is on methodology. This thesis insists that there are two philosophy thinking modes-conception and horizon. As a thinking mode, conception ponders questions within the framework of objectivity and subjectivity. It has features such as objectification, static, commonality and reflection, which made it a non-continual, immobilized and abstract thinking mode. Therefore, conception is unable to deal with an object like morality. Nowadays, what’s more, science form of conceptual thinking contributes to the state of alienation of human beings. However, the theory of horizon proposes a new way to morality. Heidegger, with the influence of Husserl’s intentionality structure consciousness and Kant’s transcendental imagination, raised the method of formale anzeige, which led to the ultimate thinking meaning of condition before the conceptualized thought. That is a horizon which is the most original and basic state of lives, before subjective and objective bodies. Fundamentally, it is maintained by three Dimension tenses-the past, the present and the future. It includes three features:no difference between subject and object, constructive meaning of its own and hermeneutics of words. The existence of horizon can also be found in the tacit knowledge of Polanyi. Chapter2is about domain of discourse. It is aimed to point out the inseparability of morality and ethics in horizon, and to determine the premise of discussing morality. Historically, morality and ethics, both about the habitation, is the same thing in ancient Greek. With the rise of reason, moral, as a subjective consciousness, has been separated from ethic. Kant had completed the shift of ethic to morality, and constructed a complete system of moral philosophy. Hegel is the first one to systematically distinguished ethic and morality. There are, currently, three relationship between ethics and morality, they are:conformity, separation and dialectical relation. The conformity of morality and ethic cannot tell the different usage of them. And the separation of them shows as the reinforcement of moral and the weakness of ethic. Therefore, modern moral philosophy is the expansion of the individual reason, and has separated the explanation or understanding of modern ethics from the original meaning of "morality" and "ethic". Hegel’s dialectics believes that individuals and entities would possess the direct identity and authenticity by means of spiritual link. However, his unity in the absolute idea is the outcome of binary thinking. Even the newest value ecology and the discourse ethics of Habermas couldn’t help to unite them. The theory of horizon believes that morality and ethic are united in the original horizon which cannot be separated.The second part includes Chapter3to Chapter6. This part is going to break the theory. That is a moral construction which is going to criticize the representative conceptual thinking mode in the theory of horizon. Its logic thinking of discussing is with the inner development process, namely using the principle of correspondence of history and logic, in the moral exploration. First of all is epistemology domain. In chapter three, the thesis will criticize two representative view of moral epistemology: moral realism and virtue ethics. In order to find the foundation of morality, moral realism pursues the reality and standard of morality by using the infinite convergence method, which led to the moral nihilism. That conflicts with its aim of moral clarity. While the Virtue Ethics, in order to pursue a broader foundation for morality, turns to inner virtue of human beings to explore morality. Still, that came out another problem of moral standards. These two explorations of morality, which are both in the dilemma of epistemology, veil our real moral lives. In chapter four, the moral practice field, it discusses about the moral behavior, which includes deontology of Kant and utilitarianism. In Kant’s opinion, morality, as a construction of practical reason, has nothing to do with perceptual experience. Though it uncovered the superiority of morality, it led us to think only from human’s rationality without openness and diversity. Therefore, inevitably, it was inappropriate. Utilitarianism, in the field of practice, advocated the pursuit of maximization of the social utility as a standard of moral evaluation. However, this moral behavior, within the thinking mode of concept of subject and object, confronts with the inability of self-consistent and the breakage between person and society. In the practical field, therefore, the rule of behavior, whatever from reason or from perception, is unable to be self-consistent, because moral imperative is indivisible with human conditions rather than a product of concept thinking. Confronted with these troubles, the clarification and analysis of moral language arises at the historic moment. They believe that the confusion of morality is based on unclear phrase, to which should draw much more attention. In chapter five, according to the analysis of Harman to moral ought, the thesis will analyze, in the view of Analytic philosophy, the deficiency of moral. Based on British empiricism, Harman distinguished the "ought". He indicated the characteristics of moral "ought", discussed the relationship of moral ought, reasons and reason, and pointed out the opinion that moral is the convention of social compromise, and the social attribute of morality as well. That, undoubtedly, is a progress Compared with the opinion which considers moral as a form or a standard. It reflects human beings, in modern society, would like to weaken the moral request and strengthen the moral situation. However, his theory of moral convention, based on the analysis of Moral Ought, exists some problems like loosing extensional ductility, ignoring the ideal dimension of morality and the duty of morality. Besides, it will, due to the interest of logic analysis, lost the real meaning of phrases, and confuse in concepts. Therefore, the above three moral constructions are going further, due to the latent defect of immobilized of conceptual thinking, to the real lives, which cannot provide people the behavior guidelines in the complicated society. In order to get rid of the dilemma, Fletcher pointed out his situation ethics. This ethical thought will be discussed in chapter six. The slogan "situation decides the truth" of Fletcher believes every moral choice should base on truth. That is a helpful practice for morality returns to lives. Its interactive mode of subject and object, which based on pragmatism and relativism, seems to have solved the problems, while there exists inner conflicts everywhere. In one word, as long as we explore morality in the conceptual thinking mode, we will fall into the conceptual presumption and far away from real morality. Therefore, we should shift our thinking mode to pursue a new breakthrough.The third part includes Chapter7and Chapter8, try to make the point and discuss the application. In chapter7, the thesis will positively introduce the new outlet--theory of moral horizon. Moral is made up at horizon. It cannot be explained by moral concept, nor the subjective and objective thoughts. It is an open reticular structure and a state before the departure of subject and object. The theory owns its fundamentally inner structure; it is an association of three dimensions. Diffused from that association, the original moral horizon, before the moral conceptualization, is formed. Firstly, it back to the moral archetype. The existence of the Dasein is rooted on historical ontology. That’s how Jung, with the influence of hermeneutic, suggested an idea of tracing back collective unconsciousness and archetype. However, self, as the archetype, possesses effect of constitutive condition on integration of germinal. It integrates the persona and shadow to construct overall morality. Therefore, a harmonious horizon between human beings and nature is formed.Secondly, it discusses the original ethic of being-in-the-world. Ethics ponder deeply over inhabitation of people. The inhabitation of Dasein is a kind of edge structure and a "to be" of continuous structure between human and the world, rather than any other ready-made. Furthermore, the authentic existence of human is a constantly generated edge structural horizon among the sky, the earth, the gods and the people. That open edge structure is inhabitation of people which is what it is and the original ethic of current dimension.At last, it’s about the conscience, which towards the future, of born to die. Heidegger had a deep discussion on that. Dasein, which is easy to be merge into "they" and falling into everyday life, is made up by edge structure. However, it is in a situation towards death. In that situation, Dasein awaken its potentiality-for-being. The witness of potentiality-for-being is conscience. With the call of the conscience, Dasein is departure from normal and potentiality-for-bing is summoned for appearance. Actually, daily concept of conscience is based on that.Therefore, in a word, we construct an original moral horizon:the past moral archetype has developed to now according to self integrating; and the edge construction of Dasein highlights the freedom of inhabitation and affect the Dasein as the past. Dasein which has the born to death raises the conscience of potentiality-for-Being, while the conscience shows the Poetic Habitation of Dasein. According to these twists and turns, the three dimensions of past, present and future have constructed the original moral horizon, which is with three combinations, keeping open, generated and spindled in now. The other moral rules and laws are all based on that.Chapter8, the last chapter, is the applied part, on which will discuss the enlightenment of moral horizon to our lives. On one side, Xing of moral horizon tells us that moral education need to instill. On the other side, it is important to pay much attention to the harmonious coexistence between human and nature. Besides, we need both to pay attention to the tradition and keep in touch with it. That is the enlightenment form moral horizon to our moral construction.According to the analysis above, in the conclusion, we know that morality is a life horizon that deserves to be pursued. While its connection with reality is the function of Xing, the restrain of moral to reality is weak and it’s impotent in reality. Therefore, it is urgent for us to strengthen the construction of laws.更多还原