“历史理性批判”与历史主义危机  

"Historical Rational Critique" and Crisis of Historicism

作　　者：陆月宏[1] 

机构地区：[1]江苏省社会科学院哲学与文化研究所,江苏南京210013

出　　处：《南京工业大学学报（社会科学版）》2011年第1期21-24,共4页Journal of Nanjing Tech University：Social Science Edition

摘　　要：历史主义在德国的兴起中始终与民族主义交织在一起。兰克及其普鲁士学派就表现出了这种倾向。狄尔泰进行了历史理性批判,其实质是以历史意识取代形而上学。第一次世界大战以后,历史主义越来越深地陷入相对主义危机。梅尼克为历史主义进行了积极的辩护,但已经有些力不从心。海德格尔对古典历史主义进行了批判,认为生命在本源上就是历史性的。历史主义的兴衰表明了西方文明的困境。海德格尔把二战之后的世界称为"世界的黑夜",这是因为源于西方文明的现代技术潜藏着毁灭倾向,而这种毁灭倾向又可远溯于古希腊哲学的宰制倾向。世界的出路在于东方与西方之间的对话。The rise of historicism in Germany has always been interwoven with nationalism. Rankian and his Prussian school have manifested such a tendency. Dilthey made a historical rational criticism on it, and the essence of his critique is the replacement of metaphysics with historical consciousness. After the World War I, the historicism dropped deeper into the relativism crisis. Though Meinecke put up a positive defense of historicism, he was unable to make it as much as he would like to. Heidegger criticized the classical historicism, believing that the source of life was historical and the rise and decline of the historicism indicated the plight of western civilization. Heidegger named the world after World War II as ＂the world＇s night＂ , because of the destructive tendency lurking in the modem technology. This tendency was originated from the Western civilization and could be traced back to the ruling tendencies in the Ancient Greek philosophy. The future of the world lies in the dialogue between the East and the West.

关 键 词：历史 历史主义 相对主义 东方 

分 类 号：B516.4[哲学宗教—外国哲学]