论李泽厚对海德格尔“向死存在”的理解  

On Li Zehou’s Understanding of Heidegger’s "Existence to Death"

作　　者：王涛[1,2] Wang Tao

机构地区：[1]山东大学哲学与社会发展学院 [2]吕梁学院思政系

出　　处：《理论界》2022年第12期59-65,共7页Theory Horizon

基　　金：国家社科基金重大项目“马克思主义中国化‘两个结合’及其关系研究”(项目编号:21&ZD008)的研究成果。

摘　　要：李泽厚对海德格尔早期著作《存在与时间》里的“向死存在”进行解读,他认为海德格尔的哲学思想与西方文化寻求彼岸世界超脱的传统是一致的,海德格尔是西方文化悲情厌世哲学的代表。然而,李泽厚对海德格尔“向死存在”的理解存在颇多可商榷之处。在海德格尔的哲学中,并不存在两个世界,它只有一个世界,即日常的实践世界。海德格尔对这个世界采取“空而有”的态度,既批判之又肯定之。但海德格尔并不追求彼岸超脱。李泽厚对海德格尔“向死存在”会导致孤独个体和快乐至上的后现代主义的论述,在推论过程中存在逻辑跳跃,其结论并不能使人信服。海德格尔的“向死存在”思想存在过于抽象化的缺陷,但需要以恰当的方式来批判之,李泽厚的批判方式并不恰当。Li Zehou interpreted Heidegger’s "existence to death" in his early work "Existence and Time". He believed that Heidegger’s philosophy is consistent with the tradition of western culture seeking the detachment of the other side world. Heidegger is the representative of the tragic philosophy of Western culture. However, Li Zehou’s understanding of Heidegger’s "dying existence" is quite questionable. In Heidegger’s philosophy, there are no two worlds, but only one world, that is, the daily world of practice. Heidegger’s adopted an "empty" attitude towards the world, critical and positive. But Heidegger did not pursue other transcendence. Li Zehou’s discussion of Heidegger’s postmodernism that "existence to death" will lead to the supremacy of lonely individuals and happiness has logical leaps in the process of inference, and his conclusion is not convincing. Heidegger’s idea of "existence to death" is too abstract, but it needs to be criticized in an appropriate way.Li Zehou’s criticism is not appropriate.

关 键 词：向死存在 彼岸超脱 孤独个体 抽象化 

分 类 号：B516.54[哲学宗教—外国哲学]