海德格尔形而上学之问中的世界历史  

World History in Heidegger's Metaphysical Questions

作　　者：刘小枫[1] Liu Xiaofeng

机构地区：[1]中国人民大学文学院

出　　处：《哲学研究》2024年第11期83-93,F0003,共12页Philosophical Research

基　　金：中国人民大学科学研究基金项目“‘普遍历史’观念源流研究”(编号22XNLG10)的阶段性成果。

摘　　要：海德格尔的《形而上学导论》(1935)是其思想成熟的真正标志,其中对古希腊诗歌的解释展示了他在随后的讲课和著述中所展开的思想走向,即沉思古希腊自然哲人以及现代德语诗人亲近“存在”的语词,以此担起德国人的历史使命。海德格尔的这一思想行动与他致力于克服世界的普遍历史危机有关,即通过重新提出形而上学之问返回欧洲文明的“开端”,跃入“存在”之天命。普遍历史将不被思为“发生之事的前后序列”,而是被思为“存在”的诗化“涌-现”本身。“世界变成哲学的过程”,正是普遍历史自欧洲启蒙运动以来所呈现的进程。海德格尔的新形而上学试图扭转这一进程,并大胆深入“迷途”,以至于不惜“茫然失所”。Heidegger's Introduction to Metaphysics(1935)is a real sign of his intellectual maturity,and the interpretation of ancient Greek poetry shows the direction of thought in his subsequent lectures and writings,that is,to contemplate the words of the ancient Greek natural philosophers and modern German poets who are intimate to“Being”,so as to undertake the historical mission of the Germans.This intellectual enterprise of Heidegger is related to his commitment to overcome the universal historical crisis of the world,that is,to return to the“beginnings”of European civilization by re-proposing metaphysical questions,and to leap into the destiny of“Being”.Universal history will no longer be thought of as a“sequence of things that happen”,but as a poetic“emergence”of"Being"itself.“The process by which the world becomes philosophical”is precisely the process that universal history has presented itself since the European enlightenment.Heidegger's new metaphysics tries to reverse this process,but ends up“lost”to the point of“being confused and homeless”.

关 键 词：海德格尔 尼采 形而上学 普遍历史 诗性之思 

分 类 号：B516.54[哲学宗教—外国哲学]