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作 者:汪震 Wang Zhen
机构地区:[1]湖北大学哲学学院 [2]湖北大学湖北省道德与文明研究中心
出 处:《德国哲学》2018年第2期49-63,244,共16页Chinese Journal of German Philosophy
摘 要:黑格尔的个人哲学语法可以视为精神成为自己不断遭到扬弃又折返回自身的对象,并通过对象不断制造出精神性的内容这一运动形态在写作上的有意表现。马克思的哲学语法本意上是反语法的,因为语法本身是一种抽身而退的抽象和解释。他提出了一种实践话语,这种话语是对哲学的根本拆解,经济的问题对思想具有决定作用。哈贝马斯则批评黑格尔的语义和语用的追求与实际和历史发展事实不符,批评马克思对自己的哲学缺乏一种明确性表述,其社会理论缺乏规范基础。哈贝马斯谋求新的社会同一性的建构,它不表现为一种世界观或哲学语法,而是一种基于人们相互学习的追求彼此理解的理性谈话的基本规范。这可以视为马克思历史唯物主义的具体化,但是如果能够将微观交往的感性层面开放出来,一种不限于规范的而是体贴型的交往将会更为接近尊严和幸福的一致。Hegel’s philosophical grammar can be regarded as the representation of the the movement of mind in writing: mind become the object of his own which keep suffering aufhaben and back to itself,and keep creating the mental contend through object. Marx’s philosophical grammar is an anti-grammatical,because the grammar itself is a withdrawal,interpretation and abstract;he put forward a practical discourse,which is the fundamental dismantling of philosophy;economic problems play a decisive role to thinking. Habermas criticizes Hegel’s semantic and pragmatic pursuit do not match the reality and historical development of the facts;and Marx lacks of a clear expression to his philosophy and the norms of its social theory. Habermas seeks the construction of a newsocial identity,which does not manifest itself as a world viewor a philosophical grammar,but a basic norms based on the rational conversation pursuing mutual understanding through mutual study;this can be regarded as the embodiment of M arx’s historical materialism,but if we can disclose the aesthetic dimension of the micro-communication,we can get a newcommunication model which is not limited to norms but more considerate and it will be closer to the dignity and happiness of human beings.
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