【作者】 陆通；

【导师】 王振林；

【作者基本信息】 吉林大学 ， 外国哲学， 2010， 博士

【摘要】 近代哲学肇始于笛卡尔。自他以后,自我在充当哲学的逻辑始端提升自身地位的同时,也使自身发展中的矛盾暴露出来。一面是在世之内的有限存在,一面是逻辑始端的中心化,这样,自我就面临着自身的存在与逻辑始端的矛盾。笛卡尔从怀疑出发找到无可怀疑的我思,但面对我思的非连续性,他却以实体之名令自我画地为牢,最终有限的我思只能企求无限的上帝来庇佑。休谟站在彻底的经验主义立场上,穿越了我思实体的幻象。他认为自我不过是一束接续着的知觉,实体不过是观念中的虚构,于否定中推进了自我的探究。受启于休谟,康德将自我转向先验功能化的发展路径。先验自我既是知识由以形成的逻辑始端,也是批判哲学由以建构的最高根据。但先验自我作为预设的事实性存在,只能通达由物自体刺激感官而来的现象,不仅对物自体的认知无可奈何,而且对自身的认知也无能为力。费希特将康德的先验自我改造成事实行动性的绝对自我,并以行动模式取代了康德反思模式的世界建构。在能动的活动中,绝对自我建构世界并充实自身。但是,在创建世界图景和规定自身的活动中,绝对自我却沾染了个体性,从而发生了世俗的沉沦。所以,在近代主客二分模式下,有限的自我始终无法逃脱自身存在与逻辑始端的矛盾。以胡塞尔的现象学为鉴,意图探究一种超越主客二分之外的自我发展之路。更多还原

【Abstract】 When the philosophers are celebrating that they have bid farewell to modern times, and gone into the post-modern, not only the Subject has been "notorious", but also the Subject paradigm has been exhausted under the influence of the philosophy of language. When we face of the vacant after the declared death of the subject, we are shiver all over though not cold. Is sunglow no longer after the evening twilight? Metaphysical Self-concern prompts us to continue to return to history of the subject development itself, so as to explore new opportunities for the development of self. Clearly, the ego was not the unique creation of modern philosophy. Philosophy attached their destiny with human being together since the ancient Greek. Although, philosophers had always concerned the outside world in ancient Greece, but there was still the thought of self flashes in the exploration of ontological. From the "man is the measure of all things" to the division of stages of understanding development which was made by Aristotle,From the Oracle of" understanding yourself" to the Sextus’cycle understanding of self, all these were the concerns of self. But, people really turned its attention to itself was in modern times.Descartes was the really founder of modern philosophy. Since then, Philosophy established itself to put the subject as the center. Descartes started from doubting everything, and made the conclusion that there is no doubt to the ego who doubts, the ego who is thinking exists. From the negative to positive, after finding a reliable starting point - I think, he put the“I think, therefore I am”as the first principle of philosophy, and interpreted metaphysical system further. In Descartes, Cogito which is no doubt are not only antecedence, but also Self-evident. Descartes made Cogito as the logical Archimedean point, not only proved the existence of God, but also the entire world that he suspected. But when he faced the discontinuity or fractured of Cogito, Descartes sheltered it through materializing ego. So, although ego exists as a physical presence, but it is still limited in God. In other words, although materializing ego had the logical priority, God exists before Cogito as existence. God not only guarantees the existence of self, but also ensures the existence of the physical entity beyond self, and as a transcendental bridge to bridge the division between the substance of mind and material. Therefore, Descartes stopped after finding the substantial Cogito, and he did not promote the development of self-functional dimension. Then in the limitation of the materialized Cogito, he had to turn to God for blessing. Ultimately, Descartes put the ego into its own prison, the contradictions between the existence of ego and initial logic appeared。From the criticism of the concept of innate ideas, Locke further criticized materialized ego of Descartes. Locke believed that entity is the support of ego, the entity can not be known itself. Thus it is difficult to ensure the identity itself through hypostatization. Further more, He used the identity of consciousness to explore the personality identity of ego. By the proof of God, Berkeley advanced the knowledge of ego. He believed that spirit entity is not only the boundary of perception, but also the dwelling of idea. Further, in the perception of the world, he inferred that other spiritual entities exist in addition outside of ego and all spiritual entities which guarantee the existence of God are unknowable. On the basis of Locke and Berkeley, Hume promoted the study of ego from the negative view. He believed that the causations between ideas are subjective habitual associations, and causal necessity is just subjective tendency. Based on this, he deconstructed hypostatization of ego and personality identity of ego, he believed that entity is only a subjective fiction, and identity is just the grammar mistake. In his view, the ego is a bundle of successive consciousness, and there are no hypostatization and personality identity of ego. Although Hume disapproved ego in epistemology, but he approved identity of emotional personality in ethics and acknowledged the existence of experiential ego. After the negation, we see Hume’s ego which is behind consciousness, this true ego is the opposition of experiential ego, and does not be conceded by Hume. Therefore, Hume promoted the development of the function in negation, and the true ego which is behind perception is the priori functional ego. After Hume’s negation and affirmation on ego, the contradictions between the existence of ego and initial logic were much more clearly.Under the influence of Hume’s philosophy, Kant researched the ego through the route of priori function again. He believed that knowledge is not the subject corresponded with object, but the object corresponded with subject. With Copernican revolution as a priori turning point, human beings not only make the knowledge of the general necessity to be possible, but also make them to be the legislators of nature. Combining empiricism and rationalism, Kant believed that the substance of knowledge is from experience, then the form of knowledge is from subject, and the form of knowledge is from subject. It is the innate cognitive functions of subject ensure the universal necessity of knowledge. Kant made transcendental ego as the logical start of knowledge, to make relationship with the phenomenon beyond subject through the combination of sensible intuitive and intellectual thought and the imagination as an intermediary, forming the knowledge of the natural world. Transcendental ego not only appears the distinguish between transcendental ego and experience ego in the activities in the appearance of the object, but also emerge the distinguish between the ego which was thinking and the ego which was thought. Further, as a pre-existing thing in itself can not be recognized not only in the experience of industry, but also runs between the transcendental self and experience the world, so that the limitation that the priori ego can not be known exposed. Thus, after the transcendental self is logical and functionalized, though it exists as the logical beginning of all knowledge, it can not be known.After Kant, Fichte promoted the function of priori ego, changing priori ego into absolute ego which both has Facts and action. As the original point, absolute ego is chaos with no differentiation between subject and object. It is in the activities of absolute presumption the absolute ego obtains the definition. That is to say, absolute ego constructs world in action and enriches itself. Further, Fichte got rid of the thing in itself which is Kant’s Critical Philosophy, because the absolute self-existence has the absolute activity as the factual action, it can form its own knowledge but does not need outside stimulation. That is to say, Knowledge is not originated from the stimulation of the thing in itself, but from the priori ego’s integration through imagination. In the free imagination, not only the opposition of self and non-self is integrated, but the contradiction between limited and infinite is eliminated. But just in the dynamic setting activities, namely, the provisions enriching their own, the absolute self relates with the individual, and they ultimately can not break of contradictions from their existence and logic beginning. So they had to guarantee the ultimate freedom demands by the inter-subjectivity from ego to others. In general, Kant and Fichte both promoted the research of ego though functional priori ego. But in the development of functional ego, they can not break the contradiction between existence and logic ultimately, philosophy of Kant can not know itself, and philosophy of Fichte sank into the experiential world.Overall, in the philosophy of history from Descartes through Hume to Kant and Fichte, self experienced the Turn and development evolved from entities to functions, and the status of the self was constantly upgrading in this process. At the same time, self-limited constantly exposed with the grown contradictions between existence of self and logical beginning. In the highlighted contradictions, the ego fell back to god or faced the embarrassment of unknown or to the secular decline of the provisions because there was nothing to rely on. The reason why self experienced so bad is that modern philosophy placed self within the world, and explored the infinite world beyond their own limited in subject-object dichotomy model. It is the arrogation to research limitation with un-limitation. So, once ego was set into the world, recognized self and the world in subject-object dichotomy model, it cannot escape from limited and sink. Facing the oddness that ego added in itself, we have to try to explore a philosophy model that transcend subject-object dichotomy model. Inspired by Husserl’s phenomenology, accomplish pure ego as the prier outside the world, and seek the construction of itself and the world between the way of logic and describe. Beginning from Self metaphysical concerns, throughout the development of modern subject, we can’t help to sigh: We are always on the subjective road in construction, deconstruction and reconstruction of ego...更多还原