【作者】 但昭明；

【导师】 张廷国；

【作者基本信息】 华中科技大学 ， 马克思主义哲学， 2009， 博士

【摘要】 当“形而上学的终结”这一呼声在当前遭到广泛质疑之时，一个新的问题便顺理成章成为哲学研究的主题，即哲学应该往何处去?问题提出的前提就已经表明，哲学不可再重蹈纯粹的解构之路，哲学应该是建设性的，要形成自己明确的主旨诉求尤其是要致力于人类的文化与生存奠基，在这个意义上，它应该与传统哲学之精神内涵是一脉相承的，这并不意味着要继续传统哲学的旧路，而是要在新的生存境遇中实现哲学的自我超越，超越并非与传统的彻底断裂，而是在原有基础上的再生。黑格尔之后西方哲学走上了一条自我解构的道路，但难能可贵的是，怀特海在批判传统哲学种种弊端之时，以一种“拯救者”的身份自觉地承担起哲学自我超越的建设性任务。拯救哲学的前提是对其所固有的种种病理实施诊治，并让其积极的、合理的因素得以自然的生长开来。同大多数后现代主义者一样，怀特海将当前的文化危机归结到传统哲学中所盛行的种种思维习惯，并创造性地提出了“机体哲学”这一新的哲学范式。“机体”意味着一种动态的、灵性的存在，在人类文化中，存在着一种朴素的、原初的机体情结，它不仅仅反映在宇宙观上，同样也表现在思维领域中。可惜，自亚里士多德对“实体”的考查开始，西方哲学便形成了占据强势的实体主义传统，机体思想遭到压抑与遮蔽，因而，当前哲学的任务便是要去揭显这个机体的世界，这绝非与人对立的外在世界，而是一个包括人在内的经验世界。所以，怀特海一方面反对近代哲学的认识论立场所形成的“主体性僭越”，要求回到苏格拉底之前，即恢复哲学对宇宙的追问，而另一方面，又将具有内在目的的经验性存在——“现实实有”当成宇宙的最小细胞。现实实有既是一种客观存在的宇宙构成单位，又是一桩具体的主观经验，它表现为一个生成过程，一旦哲学描述了这一生成过程，就能展示出一个事实与价值兼容的、大化流行、生生不息的宇宙整体。换言之，怀特海毋宁是以纯粹客观的态度在讲述一个无人称的宇宙创造的“故事”，而正是因为作为主体的“故事”言说者的缺场，怀特海机体哲学才得以避免主体中心主义的嫌疑，而表现为一种不偏不倚的“天道”。近代哲学往往将主体当成一个不证自明的出发点，却不曾想到，这个主体本身是没有根基的，在显性存在的主体背后是宏大的宇宙客观境遇，所以，怀特海要求对康德的“哥白尼革命”再来一次倒转，即采取从客体到主体的思维模式，主客体之间并非一种认知关系，而是一种从客体到主体的生成关系，在具体的过程之流中，能够实现主客之间生存论的统一：每一桩作为主观经验的现实实有，都在其生成过程中，将整个客观宇宙当做经验质料包容进自身。近代哲学从主体出发，不过是对主体本身的演绎，而怀特海对宇宙创化的描述，才真正是在挖掘主体生成的根基。在这个意义上，怀特海所展示的“无情”的宇宙创化为世人的生存提供了一种“有情”的启示：真实的生存就是像机体一样去生存，既要在冒险与创新中去寻求自我实现，又不能超离自身所处的周遭世界。从现代西方生存哲学尤其是海德格尔基础存在论出发，有助于深入挖掘怀特海哲学的生存论意义，后者对“此在”的生成描述与怀特海有很多契合之处。另外，马克思对社会有机体的论述以及中国道家天道观的一些思想都在怀特海机体哲学中得到了强化，可以说，在中国当前的思想语境中，具备了适合怀特海机体哲学生长的土壤。而随着当前学术研究视野的多样化与快速推进，中国人反而在纷乱的文化资源面前丧失了一种起码的文化自我认同，因而，有必要以怀特海机体哲学为参照点，整合各种文化资源，在生存奠基的哲学诉求下建构“机体生存论”。更多还原

【Abstract】 At present, the voice of "End of Metaphysics" has been challenged widely, therefore,a new question becomes a theme of Philosophical studies: Where should philosophy go?The premise of this question has showed that philosophy can no longer rely on the way ofsimly deconstruction. Philosophy should be constructive, and formally appealing,especially should engage in laying foundation for human culture and also human existence.In this way, it should be some heir of the spirit of traditional philosophy. This is notsuggesting that philosophy should be continuing the old way, which ought to realize theself-transcendence in the new existential situation. The transcendence is not to cut offfrom tradition thoroughly, but to resurrect on the traditional foundation. Fortunately,Whitehead took upon consciously the task of self-transcendence of philosophy as "saver"in addition to his criticizing of the traditional philosophy, while post-Hegel westernphilosophy was going through a self-deconstruction.The premise of saving philosophy is to treat its all kinds of inherent illness, and to letits active and rational element grow naturally. As most of post-modernists, Whiteheadattributed current cultural crisis to all kinds of popular habits of thought in traditionalphilosophy, and proposed creatively a new philosophy paradigm: organism philosophy."Organism" means a kind of dynamic, spiritual being. There is a kind of unsophisticated,primordial organism-complex. It is not only expressed in worldview, but also in field ofthought. Unfortunately, after Aristotle’s studying to "substance", western philosophy hadbeen ruled by substantialism, the organism thought was suppressed and covered, therefore,current task of philosophy is to disclose the world of organism which is not a outer worldopposites to human, but a world of experience including human themselves. So, on theone hand, Whitehead criticized "excess of subjectivity" originated from epistemology ofmodern philosophy, and required to return to pre-Socrates’, i.e. the inquiry into the cosmic. On the other hand, he regarded the experience-being with inherent aims, actual entity, asthe ultimate cell of the cosmic. Actual entity is not only objective unit of Cosmic, but alsoconcrete subjective experience as a process of becoming. Once a description of thisprocess of becoming is given, a creative, becoming universe can be exhibited, in whichfact is compatible with value. In another words, whitehead was just telling a story aboutthe creating of the cosmic from a pure objective position, and in this story, Whitehead, asthe subject of the teller of story, is absent. For just this reason, Whitehead’s organismphilosophy can escape the charge of subject centralism and be regard as a non-subjective"Heavenly Order".Modern philosophy has always esteemed subject as the self-evident origin, however,this subject itself is rootless: there is a whole objective occasion of cosmic in back of thepresent subject. So, Whitehead required a reversal to Kant’s "Copernican Revolution", i.e.adopt the thinking mode of from object to subject. The relation between subjection andobjection is not cognitive, but becoming from objection to subjection. In the concertstream of process, an existentialist unity of subject and object can be realized: every actualentity as subjective experience must contain the whole objective cosmic as stuff ofexperience in its process of becoming. Modern philosophy sets out from subject, it is nomore than a kind of deduction of subject itself. Whitehead excavated the very foundationon which subject can growth through the description of the becoming of the cosmic. Inthis way, the heartless becoming of cosmic exhibited by Whitehead provided an emotionalapocalypse for human existence: the authentic existence is to exist as organism, toself-realize with adventure and innovation, but not separate from outer world which weare inhabited in.Set out form modern western existence philosophy especially Heidegger’sfundamental ontology, it is helpful to unclose the value of existentialism of Whitehead’sphilosophy. The latter’s description of the becoming of "Dasein" shares an insight with Whitehead. In addition, both Marx’s examination to social organism and the HeavenlyOrder of Taoism are strengthened in Whitehead’s organism philosophy, therefore, currentChinese thought circumstance provides proper soil for growth of Whitehead’s organismphilosophy. However, along with the diversifying and speedy advance of Chineseintellectual vision, Chinese forfeited basic cultural Self-identification when confrontingwith tumultuous resource of culture. Therefore, it is essential to unify all kinds of resourceof culture at the anchor point of Whitehead’s organism philosophy, and to construct"organism existentialism" according to the philosophical appeal to lay a foundation forexistence.更多还原