试论卡西尔符号形式概念对黑格尔的回应  

On Cassirer's Idea of Symbolic Forms in its Response to Hegel

作　　者：郭宾[1] 

机构地区：[1]山西大学音乐学院,太原030006

出　　处：《科学技术哲学研究》2016年第1期33-37,共5页Studies in Philosophy of Science and Technology

基　　金：教育部人文社会科学青年基金项目"文化与正义:现代性危机视野中的卡西尔文化哲学研究"(13YJCZH045)

摘　　要：卡西尔对黑格尔的继承在于,他同样认为生活及其文化形式是同一的,人的工作作为符号的孕育就是精神自我表现时的形式构建;而其对黑格尔的批评在于,通过文化的各种符号形式中符号与所指关系的说明,否定了黑格尔的逻辑中心论。由于这导致了至善概念的取消,卡西尔需要重新思考文化间的关系、文化与权力、正义的关系。当黑格尔伦理学中的腐败存在被剔除之后,其国家概念中的政治经济学,仍可提供重要的启示。What Cassirer inherits from Hegel is that he agrees that life and its cultural forms are identical and in breeding symbols, human＇ s work is the very formal construction of the spirit in manifesting itself. Cassirer negates Hegel＇ s logo-centrism by analyzing the relations between sign and its signification in different symbolic forms. As a result, Cassirer invalidates the absolute idea of the highest good, and has to rethink about the relations between cul- tural forms and the relations between culture and justice. With the removal of the decayed existence from his eth- ics, the idea of politics and economics in Hegel＇ s conception of nation is still illuminating.

关 键 词：符号形式 文化 功能 生活 

分 类 号：N02[自然科学总论—科学技术哲学]