【作者】 杨沐；

【导师】 孙正聿；

【作者基本信息】 吉林大学 ， 马克思主义哲学， 2009， 博士

【摘要】 从主客关系上看,时空的历史可以区分为自然时空与抽象时空、绝对时空与先验时空、相对论时空观与生命哲学时空观这三个依次演进的系列,时空的进一步演进便是从主客二分模式中解脱出来,克服时空的两极化和外在化的缺陷,走向实践、走向生活。这种克服同时也是一种回归,因为从现象学的时空溯源和发生学的时空溯源来看,原初的时空便是人的实践活动,而在实际生活中占统治地位的外在化的客观时空,也是由实践建构的,这种建构过程涉及到实践发展的要求、时空技术的进步和社会的规训。明了时空的实践生活的本性,我们进一步把时间界定为实践的隐匿性或否定性,把空间界定为实践的显现性或肯定性,完成了对时空的新内涵界定。最后时空的实践本性被我们区分为属人性、立体性、演化性,从而也就更具体地表明实践时空观是一种属人性的时空观、立体性的时空观和具有演化性的时空观。更多还原

【Abstract】 The history of space and time entails three pairs of viewpoints in terms of relationship between subject and object, which are firstly natural concept of space& time and abstract concept of space& time, secondly absolute concept of space& time and transcendental concept of space& time, and thirdly the concept of space& time in theory of relativity and that of in life philosophy. Aristotle is the founder of the natural concept of space& time, in which the main destination of spacial and temporal exploration is prescribed, na?ve substantiality of space and time is pointed out and a dialectic analysis on space and time is made. Pythagoras, Plato and Augustine are three representatives in holding abstract concept of space& time. Within such a viewpoint, there are two kinds of spacial and temporal concept, which are spiritually mathematic concept of space and time and humanized concept of space and time. It is because both of the natural concept and the abstract concept rely on individual experience and observing mode with a natural attitude that they are arranged in the same category. Since the aforementioned viewpoints still in the control of imagery thinking, the following research on concept of space and time appeals to transcending individual experience and reaching universal rationality.In the higher stage, we get two extraordinary viewpoints, which are Newton’s absolute concept of space& time in the dimension of object and Kantian transcendental concept of space& time in the dimension of subject. Two characters are evident in the concept of absolute space& time: on the one hand, it is beyond sensual experience; on the other hand, it is objective existence which can be speculated with experience. While the two characters of Kantian concept are that it is sensual condition in human beings and that it owns to impersonal standard in the world of experience. In Kant’s idea, the concept of space& time is mode of transcendentally sensible intuition, which owns to universal necessity in the world of experience. This means in essence Kantian concept of space& time is a viewpoint with objectivity. Actually, objectivity in Kang’s eyes has the same meaning with universality and necessity which is opposite to occasionality and particularity. In this sense, I arrange Newton’s concept and Kant’s concept in the same room due to their common pursuit in objectivity on research of space& time concept. However, there is paradox in their research, because both of them do not escape from formalization and abstraction. Hence, it is necessary to solve the problem if the following researchers hope to improve in this aspect.In this stage, scholars aim to research concept of space& time in terms of relationship between subject and object. Einstein proposes concept of space& time in theory of relativity, while Bergson raises a concept in life philosophy. In Einstein’s idea, the most important thing is relativity and reaction between subject and object. But Bergson prefers priority of time and unity between space and time. We can find in both of the theories that space and time in essence are not attributed to subjectivity or objectivity simply, but the unity of subject and object. However, if there is no real unity between subject and object, we will either thinks that objectivity plays a more important role in the unity as Einstein asserts, or we believes that subjectivity is the holder as Bergson thinks. In these viewpoints, problem of space and time is limited in the traditional thinking mode of dualism. There will be no essential transition in research of concept of space& time concept. Therefore, in order to solve the problem completely, we need to rely on praxiology, in which the unity of subject and object can be achieved in its real sense.The reason for relying on praxiology lies in the limitation of traditional concepts, which is on the one side that they make space and time polarization and on the other side that they make space and time externalization. The polarization means that either essence of space and time is defined into subjectivity, or objectivity, which makes the concept of space& time lose an opportunity to express the plurality of life world. The externalization means that space and time is regarded as an independent existence which has no relation with human experience more and more. There is no position for the significance of space and time for human subsistence. Hence, only in the viewpoint of praxiology, can the aforementioned limitation be overcome. The reason for my insistence is two-side. On the one side, all forms of space of time can be recognized in praxis and polarization in space& time thinking can be solved; on the other side, we can get subsistent significance of human beings in praxis, which make space and time concern with human action, emotion and freedom. In fact, we can call the action of constructing of space& time concept in praxis reconstruction, because there has been significance of life praxis in space and time. The thing is, with the development of human history, the significance of life praxis in space and time is forgot and wrapped. And now what we need to do is to return to its original appearance. I apply the return in going back to its root both with a phenomenological method and a genetic method. Space and time in terms of phenomenology corresponds to human institutive experience, which is definitely a direct experience before we have a mature consciousness in space and time. Space and time in terms of genetics is in accordance with time, which focuses on the problem how can the original space and time come into being. Research on both phenomenology and genetics show that space and time is achieved by human praxis and human action. The original mode of space and time is practical mode of human beings. This is also the basis for external space and time being formed. In detail, external space and time is constructed in three steps, which are requirement of praxis’development, progress of space& time technology and social norms.We can make new definition on space and time from the prospect of praxis after we understand the significance of life praxis in space and time. Space is the appearance of practical action, which represents its positive side, while time is recessive character of practical action, which represents its negative side. With such a definition, we can not only solve the problem on substantial thinking in concept of space and time, but also achieve the unity of space and time and reach a historical transcendence in defining space and time. Let me explain the new concept of space& time in terms of praxis’nature. The nature of praxis in space and time entails humanistic character, tridimensional character and evolving character. The reason for such a description lies in practical action itself. As the mode of human subsistence, practical action is humanistic. As a conception concerning relations and conditions, it is tridimensional. And as a dynamic procedure of action, it is evolving. The aforementioned aspects express meaning of praxiological concept of space& time fully. Firstly, the humanistic character of space and time means the inherent relation of space& time and subsistent mode of human beings, which not only entails the relevance of space& time and human action, but also entails the relevance of space& time and human emotion. The humanistic character of space& time discloses that human beings and space& time are in a body. Secondly, the tridimensional character of space& time means interaction of time and time, and space and space, which is originated from the practical nature of space& time. Thirdly, the evolving character of space& time means that with different human praxis, there will be different appearances in space and time. It is a dynamic development. From a macroscopical prospect on human praxis, appearances of space& time can be divided into appearance in agricultural civilization, appearance in industrial civilization and that of in communicative civilization. Then we find an evolving track of space& time and praxis.From the history of space& time, the life basis of space& time and the praxis of space& time, we build up a new concept of space& time, which is praxiological concept of space& time.更多还原