海德格尔论生存论空间——对笛卡尔广延空间的解构与超越  

Heidegger on Existential Space: Deconstruction and Transcendence of Descartes 'Space of Extension

作　　者：罗永斌 LUO Yongbin(School of Humanities,Tongji University,Shanghai 200082,China)

机构地区：[1]同济大学人文学院,上海200082

出　　处：《宜宾学院学报》2025年第1期24-33,52,共11页Journal of Yibin University

摘　　要：如何理解我们首先与通常生存于的卧室空间、厨房空间、教室空间以及各种公共空间,把它们理解为笛卡尔的广延空间是不够的。早期海德格尔在对广延空间的批评与阐释中,提出一种解释以上空间的生存论空间。海德格尔把此在生存于的殊异的空间称为周围世界空间(Umweltraum)。周围世界空间就是此在参与其中,用具各有方位,各用具位置有序关联成整体的生存论空间。生存论空间的秩序的可能性和先天根据在于此在的空间性(定向和去远)的设置及此在的世界性(为此在生存之故的目的指引系统整体)的牵引。此外,海德格尔为笛卡尔的广延空间留有余地,认为它派生于生存论空间。二者均是我们理解空间的不同模式。As to how to understand the bedroom space,kitchen space,classroom space,and various public spaces in which people primarily and ordinarily dwell in,it is not enough to understand them as Descartes'space of extension or present-to-hand.In his early critique and interpretation of Descartes'space of extension,Heidegger proposed an existential space that explains these spaces.Heidegger referred to the different spaces of Dasein's existence as the space of the surrounding world(Umweltraum).The space of the surrounding world is the existential space where Dasein is engaged,with equipment situated in their proper places,their places interconnected in an orderly manner to form a whole.The possibility and a priori basis of the order in this existential space lies in the setting of Dasein's spatiality(orientation and de-distance)and the guiding influence of Dasein's worldliness(the holistic system of purposive guidance for Dasein's existence).Additionally,Heidegger left room for Descartes'space of extension,considering it derived from the existential space.Both represent different ways of understanding space.

关 键 词：广延空间 生存论空间 空间性 世界性 

分 类 号：B516.54[哲学宗教—外国哲学]