【作者】 欧仕金；

【导师】 王天成；

【作者基本信息】 吉林大学 ， 西方哲学史， 2008， 博士

【摘要】 海德格尔在半个多世纪的学术生涯中思考了不同的问题,这使得他的思想没有传统哲学的体系特征,缺少体系哲学那种首尾相连、自成起结式的“圆圈”,但它更像一条永远开放、不断创新、充满原发生命活力的“道路”。尽管海德格尔的思想之路只有发端没有终点,他只在其路上留下一个又一个路标,但这条路却是连贯的,因而海德格尔的思想是整体的,它的核心是唯一的,那就是对存在问题的探索,而其它问题都是围绕这一问题展开并为之服务的。上述比梅尔所说的“对存在的探索”和“对真理的探索”不过是这个问题的两个方面。基于此,本文拟以存在问题为核心,以海德格尔对存在问题的追问和回答为主线,将存在问题与真理问题结合起来进行研究,并把时间和艺术理解为存在(真理)的显示境域,从而把它们看成是对存在问题的回答。通过这一思路,最终展现海德格尔思想的整体性和连贯性。更多还原

【Abstract】 This dissertation will illustrate the subject of the Truth of Being from the following three perspectives: the meaning of Being, the truth of origin and the manifesting domain of Being (the truth). These three issues, as the three aspects of the subject of "the truth of Being ", constitute and coherence of Heidegger’s thinking.The significance of Being. The issue of Being is the very core during the former philosophy period, this issue has been considered, and it has been fully discussed by many great philosophers. However, Heidegger holds the view that the history of western philosophy after Plato is the forgotten history of Being. The reason is that these philosophers ignored "the differences of Being ", that is, the difference between being and Being, and study the Being as being. As early as 1907, Heidegger was in high school, and through the book given by Konrad Geluobeier, that is, Brentano’s doctoral thesis "On the multiple meanings of Being as for Aristotle", where, he came across the issue of Being for the first time and was fated to have a permanent relation with the issue of Being. Since then, Heidegger was triggered by the issue of the significance of Being, and began his academic career of investigating the significance of Being. In the meantime, under influence of the popular theory of the logics back then, he attempted to study the resolution in logics, investigate the significance of Being from the copulative of the logical judgment and boil the significance of Being as the copulative down to effectiveness. These efforts were later reflected in a series of short articles and book reviews as well as his doctoral dissertations published during the university study. Later, he was influenced by Husserl’s phenomenology, and he held the view that whether the world exists or not and whether it can be comprehended is not determined by whether we can prove it by means of deduction, but rather the manifestation of the objects themselves, that is the objects display themselves in front of the researchers and allow them to comprehend directly. This effort is reflected in Heidegger’s teaching papers in colleges and universities, "The theory of category and the theory of significance of Deng Scott ". Some contents of the teaching papers also embody the influence of life philosophy and Emil-Lask’s philosophy on Heidegger, especially his concerns about "real life of people" bears landmark significance in the whole process of Heidegger’s thinking. As the sense of Husserl’s phenomenology has been questioned and criticized by Natorp, and Husserl did not then have an official answer, which made Heidegger have seen all the serious theoretical difficulties in the conscious Phenomenology that claimed to be the foundation of all sciences. With the enlightenment of Natorp’s issue and under the influence of La phase grams philosophy, Heidegger has found the starting point of his own philosophy, namely the“real life conditions of human beings”as well as his own philosophical approach, namely the approach of form-domain manifestation. The establishment of the starting point and approaches of philosophy has provided Heidegger with conditions to establish his own philosophy so as to offer him a new platform to find the answers to the issue of Being. In the same time period, Heidegger has paid close attention to the issue of time and studied the Phenomenology and Hermeneutics combining the issue of time and the real life of human beings, and this has constituted the main intention of the great book“Being and Time”. In this book, proceeding from the original significance of Heidegger’s“real life”of human beings, he gave a description of Phenomenology to the living conditions of human beings (therebeing) and built the ontology of therebeing------theory of Existence. Establishing the theory of Existence is not the final aim of Heidegger. He is no more than attaining the significance of time in Being through the description of Phenomenology to the living of therebeing and regards the living time of therebeing as the initiative time and considers it as the transcending horizon to manifest the significance of Being. However, due to various reasons, the writing of“Being and Time”failed to be finished. Thus, analyzing the theory of Existence of therebeing to investigate the issue of the significance of general Being failed to receive the expecting solutions.The truth of origin issue. After encountering many difficulties in looking for the answers to the issue of Being through the living time of therebeing and giving up, Heidegger shifted to concentrate on the issue of truth. From his writing during this period of time, it cannot be denied that his comprehension towards the issue of truth was much deeper and the root traced was more primitive. Of course, Heidegger’s concerns over the issue of truth were not only to provide a way of avoiding difficulties for the troublesome traditional concept of truth. In the mean time, and even more importantly, he also intended to find the answers to his question of Being. From the 44th section of“Being and Time”, to the 1930’s "On the nature of truth", to the "On the origin of works of art" between 1935 and 1936, we can see clearly the effort of Heidegger. In section 44 of the“Being and Time”, starting from the Existence of therebeing, Heidegger understood truth as the activity of concealing coverage.If we say the truth of this moment comes into Being is due to its association in the same breath with the issue of Being in the history of philosophy, and therefore it has been investigated in the Existence theory so as to play a role of laying the foundation for the traditional concept of truth, then in the speech of“On the Nature of Truth”, we can arrive at the conclusion that Heidegger is consciously questioning closely the truth itself. Although there are also some remains of the Existence theory and concept of truth reflected from this speech, Heidegger already has an apparent intention, that is to study truth itself avoiding the Existence theory of therebeing, namely those open areas or revealed domains which make the activities of reliving cover possible. Meanwhile, in this speech, Heidegger also differentiates the“difference of ontology”on the issue of truth, which is the difference between truth of Being and truth of being. The truth of being is concealed, and truth of Being is the open area or revealing domain. In the following notes supplemented, this open area or revealing domain of the truth of Being is regarded positively as“clearness”. This“difference of ontology”in the respect of the issue of truth is further practiced and exerted in the speech of the“Origin of the Works of Arts”. Here, truth is not only a sort of cover revealing activity and the open condition which made possible by this cover revealing activity, but also it is a process of occurrence.Manifest domain of Being (truth): This part of the paper which lays its basis upon the former two parts, chiefly deals with illustrating the self-manifest domain of Being or truth, and the occurring progress. In Being and Time, Heidegger failed in solving the Being problem by way of timely significance, yet his thinking mode of pursuing the answer to Being by way of original time outlived. 35 years later from then, Heidegger conducted a lecture with the title Being and Time, in which he picked up the unsolved issues in Being and Time and re-interpreted the relation between time and Being in light of the new perspective. However, no matter time or Being has been deprived of the significance of Existence theory intended in Being and Time as time wore out. Hereafter, time was stipulated as four-dimension clarified arrival while Being as the on-site status in light of time and this accounts for the fact that Being, is rooted in time accomplishment, which is the just clarified arrival in the real time and the destiny sending in the original Being or in the opening-up field. Heidegger hold up to the fact that arts are the birth place of truth. In Origin of Artistic Works, he deepened his understanding of truth, made crystal clear the difference between Being truth and the existing truth on resorts to the perspective of arts and gave a detailed account of how the truth of Being (original source) becomes the existing truth (tribute). The whole process goes on like this: the contradiction on clarified and hidden original source paved a way for the existential truth while the contradiction manifests through the slit, frames itself into“configuration”by re-setting into“the earth”so as to embody it in artistic works, which, as the contradiction between“world”and“earth”is the self-insert of the existing truth. The existential truth inserts itself into artistic works and goes through the whole happening of“world”and“earth”confrontation(the existing truth), which is also the self-manifest process of Being since in the process, Being and truth is considered as one issue. Thus, artistic works, just like time, belong to the manifest domain of Being or truth.The innovation of this paper is to reflect on Heidegger’s thinking as a whole, to show the continuity and uniformity of Heidegger’s way of thinking. The author believes that it is not very reasonable to divide the stage according to the different central words used by Heidegger in his academic career more than half a century ago.This is just a phase of the division have taken note of Heidegger in different periods of academic concerns, but he’s not considered as a continuity of the whole. It is true that Heidegger, at different times, have different concerns, and these problems, on the surface, seem to pose a different view of the problem, but if viewing from Heidegger’s life-long academic pursuit, the core of his thinking is Identified and only, and that is the issue of Being, and those of the so-called problem of a different view on this issue is the different way and they are different signs of Heidegger’s way of thinking and are used to serve the central issue of Being. Another highlight of this paper is that the author’s grasped dynamically the Heidegger’s point of view on the issue of truth, and cleaned out the step-by-step process of Heidegger’s in-depth understanding of truth. Heidegger’s study on the issue of truth mainly focused on the 44th section of "Being and Time," "On the nature of truth" and "origin of works of art" and other works. If the issue of truth constitutes a signpost on the road of Heidegger’s thinking of Being, it manifests the step-by-step process of Heidegger’s in-depth thinking: from the truth of the Existence theory to the truth of ontology, from the truth of being to the truth of Being, from the nature of truth to the occurrence of truth, and from the shoulder to shoulder between the issue of Being and the issue of truth to their association in the same breath, and so on. In this paper, another innovation is that author has a comparative study of Heidegger’s probing into the issue of truth at different times. In the“Being and Time”, time is mainly manifested by the Existence of therebeing and it is comprehended as the significance of the Existence of therebeing, namely the way of coming of the time. As for the Existence of therebeing, it is carried out by the understanding of this as a possibility in the presence of the manifesting time which will come in the future. The being which is forsaken is manifested in time as the occurrence of ever before, and the being manifested by sink as the Being is present. Thus, the significance of the integral structure of therebeing just lies in the coming of time. Here, the time is comprehended from the Existence of therebeing. In the mean time, time, as the original time, is also considered as the transcending horizon to comprehend the significance of the general Being. However, In the“Being and Time”, this transcendence from the being to the Being itself, namely the transcendence from the time of Existence to the significance as the manifesting Being failed to be achieved. 35 years later, namely in 1962, Heidegger chose the topic of“Time and Being”and elaborated his reconsideration of the relation between time and Being under a new horizon. In his speech, his reflection on time is even deeper and original than that in“Being and Time”. As the manifesting domain of Being, this more original time has nothing to do with human beings as therebeing. It is also not related to human beings as therebeing as well as the Existence of human beings. It is“hidden”in the original Being as the mutual arrival of past, future and the present.更多还原