【作者】 蒋邦芹；

【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】 海德格尔思想的主题是存在，世界问题作为存在的具体化贯穿于海德格尔不同时期的思想中。将世界问题形成主题，既与他所处的历史相关，也与他思想的主题相关。我们认为，海德格尔思想存在一贯性，存在、语言、死亡、世界等都贯穿于他思想的始终。本文尝试对不同时期的海德格尔对世界问题的思索展开系统化、专题化的研究，从世界的角度描画海德格尔思想的地图，展现了他思想的悖论性特点，展现他总是从区分、二重性的角度追问事情本身的特点。并指出，走在通向事情本身的道路中的海德格尔思想的出发点和归宿是达到世界世界化、物物化。第一章通过形式显示的方法揭示海德格尔思想的一贯性特点以及对“走向事情本身”的现象学方法的坚持。以此，引入世界问题，海德格尔思想中的世界在与中西历史上的世界关联起来的同时又与历史上的世界区别开来。这种区别主要表现在：海德格尔思想中的世界被存在自身的悖论性特点规定并显现为光明与黑暗交织的游戏的地方。这种显现存在自身悖论性特点的世界主要在继承亚里士多德的现象、康德的想象力、胡塞尔的视域、雅斯贝尔斯的生存的意义上得以可能。第二章主要展现《存在与时间》中的此在在-世界中-存在这一“在之中”结构。这个结构展开为：意蕴整体——在此在与上手之物和在手之物的关联中构建；常人世界——在此在与他人的关系中构建；自身世界——在此在与自身的关系中构建。最终，这种展开说明此在是一时间性的、整体的存在者，它通过“在之中”的结构显现自身的时间性、整体性特点。因此，《存在与时间》中的世界是此在的世界，世界性世界，这一时期的海德格尔思想最终走向主体主义的深渊。那么这一世界何以可能?第三章通过对前期海德格尔的另一部作品《形而上学的基本概念》的分析表明：人是世界的构成者的观点。在“对……无聊”的情绪中形成了外在的存在者的无差别的统一的中空，这一中空构建了意蕴整体；在“由于……无聊”的情绪中形成了内在于此在自身的无差别的统一的中空，这一中空构成了常人世界；在深度无聊中，包括“我”自身在内的存在者整体陷入一片无差别的统一体中，这一中空构成了此在的自身世界，至此，海德格尔完成了从时间性的存在向存在的时间性的转换。人既是区别于无世界的石头(物质客体)，也区别于缺乏世界的动物，人能作为世界的构成者的原因在于人拥有世界，它具有束缚性的自身投向、完成、去蔽的特点，最终，人通过投射活动构成世界。这种构成性特征彰显出世界规定了此在，彰显出《存在与时间》与《形而上学的基本概念》这两部作品之间的悖论的整体的关联，最终，为从此在到此之在的转变，从世界性世界向历史性世界的转变奠定了基础。第四章主要描画历史性世界的特点。通过两卷本著作《尼采》，海德格尔完成了对形而上学的历史两个世界的批判，将区别于尼采意义上的只有一个世界的观点呈现出来。这个世界体现了世界和大地之间的争执。由于现代技术的集置伪装了这个争执，大地作为质料性因素被集置规定，大地的大地性、物的物性被遮蔽。艺术品在建立一个世界的同时带出大地，艺术品显现了世界和大地之间的争执，显现出大地的自身遮蔽性特征。如何看待大地构成了技术世界与艺术世界的本质区别。艺术世界显现出的大地之“隐”构成了包括技术世界在内的所有领域的存在前提，在现代，技术与艺术的悖论关系得以展开。第五章主要阐释的是集中展现存在自身悖论关系的语言的世界。对语言的思索贯穿海德格尔思想的始终，但直到后期的海德格尔才完成从语言的本性向本性的语言的转变，才真正将语言形成主题。语言的特点表现为宁静的排钟，它以道说的不道说，不道说的道说表现自身的悖论性特点，这一特点体现在世界世界化、物物化的四方域的游戏中，于此，人达到诗意的栖居状态。总之，对世界问题的思索伴随着海德格尔思想的始终，他的目的是关注人的生存，实现世界世界化。在从生存状态上，而不是从理性的角度来思索人的意义上，海德格尔与马克思存在着共同关注的主题。但他们又是通过不同的路径达到世界的世界化，马克思通过劳动，海德格尔通过对存在的回忆、思念与倾听。从这个意义上说，马克思的世界是一个无人的世界，而海德格尔的世界是人对存在归属的有人的世界。更多还原

【Abstract】 The subject of Heidegger’s thought is Being. As the embodiment of Being the world’s question, it breathes through different stages of his thought. It is not only related to his historical background, but also related to the subject of his thought that formed the theme of World.In our view, Being, language, death, World and so on throughout, all breathes though Heidegger’s thought that takes on consistency. In my thesis, on the bases of research different stages of Heidegger’s thought about World’s problems, it attempts to drawing a map of Heidegger’s thought from the perspective of World. It shows his paradox characteristic of thought and his pumped things itself always from the point of view of distinction and duality. And it points out that the starting point and destination of Heidegger’s thought is World worlds , thing thingly.ChapterⅠreveals the characteristics of consistency of Heidegger’s thought and insists the Phenomenological Method of "to the matter itself by the method of the formal information. As a basis for this, Heidegger introduced the problem of World. On the one hand, World of Heidegger thought associated with the history of World in Chinese culture and the West culture, on the other hand it distinguish from the history of World of Chinese culture and the West culture. The difference is mainly manifest : World of Heidegger’s thought characterized by the Being of the paradox and showed the place of the game that interwoven light and dark. World, which is apparent paradox of Being itself that is might have some reasons as follows: in the succession Aristotle’s phenomenon, Kant’s imagination, Husserl’s horizon, Jaspers’ existence.ChapterⅡshows that the "in" structure which Dasein Being-in-the-world in Being and Time. This structure shows as follow: the whole of significance which consists of the relationship between the ready-to-hand and present-at-hand; World of "they" which consists of the relationship between Dasein and Others; World of Dasein’s itself which consists of the relationship between Dasein and itself. In finally, this show explains that Dasein is the beings of Temporality and as a whole, which through the structure of "in " that shows its Temporality and as a whole . Therefore, World is Dasein’s World, worldly World in Being and Time, this period of Heidegger’s thought is ultimately toward the abyss of subjectivisms. Why the world could that be?ChapterⅢshows the standpoint that man is world-forming by analyzing Heidegger’s the other works that is The Fundamental Concepts of Metaphysics. in the attunement of becoming bored by something forms the empty that the undistinguished unity of external beings, which constructed the whole of significance ; in the attunement of being bored with something forms the empty that the undistinguished unity of internal Dasein itself, which constructed the world of "they"; In the profound boredom, the whole of beings failed into the undistinguished unity that included "myself", which constructed World of Dasein’s itself, thus, Heidegger realized the shift from the Being of Temporality to Temporality of Being. Man not only distinguish from the stone(material object) that is worldless, but also differ from the animal that is poor in world, the reason for man as world-forming is that man having world, man has three moments: holding the binding character of things toward us; completion; unveiling the being of beings. Finally, Dasein form world through the manner of projection. This form developed World prescribe Dasein, developed paradox between Being and Time and The Fundamental Concepts of Metaphysics, in the end, it established foundation for the shift from Dasein to Da-sein, the shift from World worldly to historical World.ChapterⅣviewpoints that draws is the features of the historical world. By the two-volume book Nietzsche, Heidegger completed the criticism of the history of the metaphysics which divided the one world into two, and showed the view only one world that different from Nietzsche’s sense one world. World reflects the strife between the world and Earth. For the reason of the Ge-stell of modern technology disguised the strife that Earth as a material factor to be set by the provisions of the Ge-stell, finally, the nature of Earth and the thingly of thing to be obscured. The work of art set on a world and set forth Earth at the same time, it develops the strife between World and Earth , showing the features of itself shelter of Earth. How to treat Earth constitutes the essential difference between the technical world and the art world. The "hidden" of Earth shows itself through the world of art, which constructed the precondition of Being that expanded all domain what included in technical world, in modern times, the paradox of the relationship between technology and art can be show.ChapterⅤmainly explains that is the Language of World what focus on showing the paradox of Being itself. Penetrating with Heidegger’s thought is that always reflections on language, but it was not until the late Heidegger really formed the subject of the language, to complete the change from the nature of language to the language of nature. The character of language is stillness[das Gelaeut der Stille] which manifest it’s trait of paradox by Word not made words, no words made Word, hereto, man to achieve a state of poetical dwelling.In brief, the goal of Heidegger is that concerned about the existence and realized World worlds, which think about World’s problems always along with his thought. Heidegger takes on the same theme of common interest as Marx , if we from the aspect of the state of existence. However, they attained World worlds through different path, that is, Marx was living labour and Heidegger was memories, thoughts and listen to Being. In a sense, if from the side of reside in Being, Marx’s world is no one of World, and Heidegger’s world is some one of World.更多还原