【作者】 王能东；

【导师】 欧阳康；

【作者基本信息】 华中科技大学 ， 马克思主义哲学， 2008， 博士

【摘要】 人类已步入技术时代,技术生存成为一种基本的生存样式。技术生存是与现代化运动和现代性相联系从而相对区别于自然生存的一种生存方式,它是人类生存方式的巨大越升和人的自由解放的必然环节,但存在新的矛盾和困境。现实的选择是:既不能拒绝技术生存,又不能回避技术生存的危机与问题,必须追求一种能够充分实现技术生存的积极价值同时又尽可能避免其负面价值的生存方式,即绿色技术生存。绿色技术生存何以可能?回答这个问题,必须深入考察人类生存方式发展史以及技术生存的发生发展及其内在矛盾。由于生存问题本身的复杂性,特别是由于人类生存过程本身乃是一个文化过程,文化在根本上是人的生存的形而上学依据,因此,应该深入到引导和支配着这种生存方式的文化之中,考察技术生存何以可能和何以超越的文化基质。这样,对于技术生存的发生发展及其矛盾,以及从技术生存趋向绿色技术生存的可能性的研究而言,文化与生存之间的内在关联成为一个基本的维度。文化既可以在与自然相对的意义上被理解为人类所创造的一切文明成果以及人文化成的生活过程,也可以被理解为一种作为生存态度和生存依据的观念形态的精神总体,其核心内容是世界观和价值体系。本文对文化作后一种理解。作为世界观和价值体系的文化,是文明和生存方式的精神根源和形而上学,是参与和引导生存的一种活的力量,是人的活动范式和社会人格的精神动力。技术生存作为有史以来人类生存方式的一次本质性变迁,它是对自然生存的超越,是人对自然界的真正意义上的能动性生存,是以客观性和普遍性为依据来追求确定性的生存,是以技术法则为依据而最大限度地实现物的转换的生存,又是人对物的依赖性基础上的人对人独立性的生存。技术生存直观地表现为人类生存活动的技术化、物化和世俗化。就生存与文化的关联来说,技术主义是技术生存的基本文化信念和深刻的文化基础。与作为自然生存之基础的自然主义相比,技术主义开启了一个科学的世界观,确立了主体对客体的认识与改造关系和物质功利主义的价值体系,从而为技术生存奠定起文化基础。技术生存作为人类生存史的历史性环节,具有多重价值属性。一方面,它奠定了人和社会发展的物质基础和前提,促进了全球性的普遍交往,增加了人的自由时间,极大地拓展了人的生存空间;另一方面,又加大了人与自然界的鸿沟,造成技术逻辑和物的逻辑对人的压抑,导致人的似机器化、生命活力与实践智慧的退化和社会生活的程式化,激发反主体性效应与主体性效应的同步增长和不可预测性。这种状况在很大程度上与技术主义所构建的祛魅世界观、人与世界支配利用的对抗式关系、物质功利主义价值体系联系在一起。技术主义在开启一个数学和功利的世界的同时,又遮蔽了另一个美学和意义的世界,因此它所引导的技术生存终究不能实现人的超拔。正因为如此,技术生存和技术主义具有强烈的自反性,即它自身有其内在矛盾、自己成为自己的否定因素:它致力于追求确定性,但生存变得更加不确定;它力求确认个体主体性,但却产生更大程度的新的依赖即对技术和物质逻辑的依赖;它追求人对外部世界的支配地位,但外部世界反而在更大的范围和更深的程度上支配人;它以理性为世界立法,但社会生活却反而呈现某种强势的非理性;它确认此岸世界的意义,而价值虚无主义似乎更为盛行,等等。面对这种自反性,现代哲学对技术生存进行了深刻的文化层面的反思,成为生存超越的重要思想资源。技术生存既是生存史的必然环节,也是需要被超越的生存方式,从技术生存走向绿色技术生存是人类生存方式的必然选择。绿色技术生存是人处理与世界关系的技术的与美学的方式的统一:从人与世界的对抗式生存到人生存于世界之中;从人不是他自己到人成为人的本真;从生存世界的单面化到人的世界的多重展现;从生活的经验与超验层面的分离到二者的融合。实现生存超越,从技术生存走向绿色技术生存,不能单纯地通过绿色技术的发明和使用,而是需要实现从技术主义到和谐-审美文化的转型。和谐-审美文化是对技术主义的扬弃与超越,其基本内容是人化世界的世界观、成熟的人类中心主义、以完整的人为终极目标的价值体系、理性之和谐的社会理性观,以及人与世界的诊疗-养育、倾听-欣赏的文化态度等方面的有机统一,它承继了技术主义的理性与求真精神、效率与合理化意识、普遍主义与客观主义态度,同时又以艺术中和技术,力求纵向超越与横向超越的协调。和谐-审美文化是绿色技术生存的文化基础。从技术主义到和谐-审美文化的格式塔转型,离不开一场新的文化启蒙。“新的”文化启蒙是基于技术生存自反性理性自觉基础上的自我启蒙,它不是把启蒙确立为生活新的“神”,而是基于批判理性之上的技术主义文化批判;不是文化说教,而是文化觉解。其基本任务在于:反审技术主义的文化观念、从祛魅世界观走向返魅世界观、人文文化的新发现和人的终极价值的确立。落实新的文化启蒙又需要在现实生活中和文化观念中重新理解人类活动、人的生活以及人本身,把实践对象性与非对象性、日常生活与非日常生活统一起来,树立诗意的人、交往的人和负责任的人的新形象。由于近代启蒙倡导的文化精神成为新的“神”,由于理性精神的退化和当代知识分子独立人格的失落,当代文化启蒙成为艰巨的时代性课题。研究从技术生存到绿色技术生存的可能性,不能脱离中国语境。中国作为发展中国家,一方面面临后工业社会或知识经济社会的挑战,社会的现代转型成为最基本的任务,另一方面又必须避免西方现代性悖论,构建绿色技术生存。建设同绿色技术生存相适应的文化样式,是摆在我国现代化途中的重要文化课题。本文共七章:第一章概述研究的问题与视阈、根据与意义,以及研究方法;第二章概述技术生存的产生、当代形式和主要特点;第三章阐述技术生存的文化基础,说明技术主义的诞生、基本内容和文化本质;第四章分析技术生存的现代性实质及其价值多重性,揭示技术生存与文化的互动及其对人的意义与局限;第五章梳理技术生存的自反性(内在矛盾)以及现代哲学对于技术生存的文化批判;第六章考察技术生存超越的文化之路,提出超越技术生存的一种可能的生存方式(绿色技术生存)及其文化前提,着重阐发和谐-审美文化的特点及其对于绿色技术生存的意义;第七章简要论述中国生存方式的选择和中国特色现代性文化建设的主要任务。更多还原

【Abstract】 Since human beings stepped into technological age, existence on technology has been a fundamental existing mode. Existence on technology is a great progress in human being’s existence and a necessary stage in liberating human beings. But we can not ignore the new contradictions and predicament of existence on technology. Our practical choice should be like this: we can neither refuse existence on technology nor ignore the crisis and problems of existence on technology, and we should pursue a kind of existence which can fully realize the positive values of existence on technology as well as avoiding its negative ones, that is green-technological existence.How is it possible to realize green- technological existence? To answer this question, we must exploit deeply the emergence, development, and inherent contradicts of existence on technology. Due to the complexity of existence itself, especially because humans existing process itself is a cultural one, culture is fundamentally the metaphisical base of human existence. So, to exploit and research existence on technology, we should not simply make a simple criticism as like angel or devil, but, deep into the culture which lead and dominate the existence mode, expliot and explore the cultural nature of how existence on technology is possible and how it is progressing. Thereby, for the research of the emergence, development and contradiction of existence on technology, as well as the research of the possibilities from existence on technology towards green existence on technology, the inherent connection between culture and existence is an essencial consideration.Culture can not only be regarded as all the civilizational results created by human beings and humanizational process but also a spiritual wholeness of ideology of existing attitudes and existing base. Its core content is outlook and values. It is concerned with the latter interpretation of culture in this article. Culture, as a kind of outlook and values, is the spiritual source and metaphysics of civilization and existence, is a live force to participate in and lead to existence, and is a spiritual drive of human activity paradigm and social personality.Existence on technology, as a substancial progress of human existence since history, is a transcendence over natural existence, is a proactive existence of human over nature in the true sense, is an existence based on objectivity and universality in pursuit of certainty, is an existence based on natural laws and in order to realize the maximization of the exchange of materials, and is an independent existence of human beings based on humans’reliance on materials. Existence on technology can be directly manifested as technologization, materialization and secularization of practice. As to the connection between culture and existence, technologism is the fundamental cultural belief and profound cultural base of existence on technology. In contrast to naturalism, which is the base of naturalist existence, technologism established a scientific outlook, founded a value system of recognition and reformation of objects by subjects and material utinitarianism, thus laid down a ground for existence on technology.Existence on technology, as part of historical stage in human existence history, has a vaviety of values. On the one hand, it laid a material base and premise for huamn and social development, promoted the world-wide universal interaction, incresed human’free or leisure time, therefore greatly expanded the human existence space; on the other hand, it broadened the gap between human and nature , caused the repression of human by technological and material logic, led to human pro-machanicalization, regression of life practical wisdom, and routinization of social life, triggered the simultaneous increase between countersubjective effect and subjective effect and their impredictibility. This, in a large degree, has a lot to do with disenchantment caused by technologism, with oppositional relations between human and nature as of their dominant and governing roles, with the value system of material utilitarianism. While technologism opened a world of mathematics and utility, it also concealed a world of aesthetics and meaningfulness, so the effecting existence on technology cannot eventually realize the transcendence of human beings. Therefore there is a contrasting reflexivity in existence on technology and technologism, that is, its inner contradiction, self negation: it pursued certainty with great efforts while its existence became uncertain: it tried to confirm individual subjectivity while it produed greater new dependence, dependent on technology and materials: it pursued human’s dominance over outer world while outer world dominated human on a larger scale and to a larger extent: it made laws for the world with ration while the world of social life demonstrated a strong irrationality instead: it confirmed the significance of the other world while nihilism became pravailing: etc. Facing the refexivity, modern philosophy made a Faustian breakthrough, became the major significant ideological sources for existence transcendance and new cultural forms.Not only was existence on technology a necessary stage of existing history, but also it was an existence needed to be transcended. It’s a necessary choice of human existence to go from exitence on technology to green-technological existence. green-technological existence pursued the unification of technology and aesthetics in which human dealt with nature: from human opposotional existence opposite to the world to human existing within the world; from human being being not himself to human returning to himself; from human’s single facet to human’s manifoldness; from the seperation of human life’s experience and transcendance to their fusion and convergence. To realize existent transcendence from existence on technology to green-technological existence, it cannot only rely on the invention and applicaton of green technology; it also needs the transformaton from technologism to harmonious and aesthetic culture. Harmonious and aesthetic culture is the Aufheben and transcendence over technologism, with its basic content as outlook of hominizational world, mature anthrocentrism, a value system with the wholeness of man as its ultimate goals, the social outlook of rational harmony, as well as an organic unification of cultural attitudes like diognosis and nurture, hearing and appreciation between human and nature, it inherited the rationality and truthseeking spirits of technologist culture, efficiency and rationalizational consciousness or awareness, attitudes of universalism and objectivism, and at the same time neutralized technology with arts, tried to get the accordance of horizontal and longititudinal transcendence. Harmonious and aesthetic culture is the cultural base of green-technological existence.The Gestalt transformation from technologism to harmonious and aesthetic culture cannot go without a new cultural enlightment. The new enlightment is a cultural enlightment based on rational consciouseness of existence on technology reflexity. It does not establish enlightment as a new God of life, but is a technologism criticism based on critical rationality; it’s not a cultural sermon or preachment but a cultural awareness. Its primary task lies in the following: the reflection of technologism, returning from disenchantment to enchantment, the new discovery of humanizational culture and the establishment of man’s ultimate values. To implement the new cultural enlightment, it is necessary to re-understand human activities, human life and human itself both in real life and cultural ideology, to unify or integrate objectivity and non-objectivity, everyday life and non-everyday life, to set up a new image of human being of poem, of society, of responsibility. Contemporary cultural enlightment has become a hard epoch task because the cultural spirits advocated by modern enlightment movement has become a new God, and also because of retrogression of rationalspirits and loss of independent individual personality of contemporary intellectuals.It can not be independent of China’s context to investigate the possibilities from existence on technology to green existence on technology. China, as a developing country, on the one hand, has to face the challenge of postmodern society or knowledge economy society, to take the modern transformation of society as its fundamental task. On the other hand, it has to shun from the western modern paradox, green-technological existence is its choice of exsitence wothout any doubt. It is our important cultural subject we have to confront in the course of modernization to construct a cultural mode corresponding to green-technological existence.The article is made up of the following seven chapters: chapter one gives a general servey of the issues, scopes, grounds, significance and methodology of the research. Chapter two gives a general exposition of the emergence, modern demonstration and characteristics of existence on technology. Chapter three illustates the cultural basis of existence on technology and explains the birth, the major contents and the cultural essence of technologism. Chapter four analizes the contenporary essence, manifold values of existence on technology, reveals the interactions between existence on technology and culture and its significance and limits. Chapter five explains the reflexitivity of existence on technology and modern philosophical cultural criticism of existence on technology. Chapter six explores the cultural road of transcendance of existence on technology, proposes a possible existence (green-technological existence) and its cultural premise, and makes a stress on the characteristics of harmonious and aesthetic culture and its significance for green-technological existence. The last chapter, chapter seven briefly illustrates the choices of China’s existence and the principle tasks for modern cultural construction with Chinese charactristics.更多还原