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題名:想像力與世界 ――從海德格《康德書》出發
作者:劉秀齡
作者(外文):LIU,HSIU-LING
校院名稱:東海大學
系所名稱:哲學系
指導教授:林薰香
學位類別:博士
出版日期:2022
主題關鍵詞:康德海德格先驗想像力在世界之中存有KantHeideggerTranscendental imaginationBeing-in-the-world
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本論文針對《康德與形上學問題》(簡稱《康德書》),追問先驗想像力(Transzendentale Einbildungskraft)的本質,其在存有論知識的可能性奠基問題,以及其與人之本質關係。
海德格在《康德書》中思考,康德《純粹理性批判》追問第一哲學的形上學時重提新版的原因何在?他發現,《純粹理性批判》第一版將想像力與感性和統覺知性作為心靈三基源而並置,第二版則將想像力歸在知性之列。何以康德一方面以綜合作為是想像力的結果,另一方面建立綜合統一的本源在於自我意識,主張「我思」之先驗統覺即是自我意識?而海德格看法不同,在《康德書》把康德的這個先驗問題,轉為存有論知識的內在可能性奠基問題,並認為這綜合本源的合一之統一性應在先驗想像力。
海德格認為,追問存有論知識目的,即是要揭露超越,將有限性的本質存有(Wesen)的超越形象出來。具有超越性之先驗想像力在有限本質存有的認知過程,於時間和空間中,與純直觀在「轉過來面向」要認識對象的「讓對象化」過程中,敞開一個境域(世界),並在這個境域中將有限性的純粹感性之理性存有(此有之超越)形象並公開出來。而在此世界境域之中,此有與世界產生關聯,在這內在關聯中,先驗想像力在圖式化形象過程中形成圖式,而得以依此建構圖像並認識世界和在其中的各式各樣的存有者,因此形象自身而實踐自身籌畫和世界籌畫以成其本己之所「是(ist )」。在這過程中海德格把康德的自我意識的主體之主體性,轉為此有之超越的「主體存有 (Subjektsein),並作為其主體性之本質機制,建基在先驗想像力的有限超越的意向性上,以此揭露此有之超越的「何所往」的「在世界之中存有」的整體統一性和此有之實踐自身之結構。因而,此有之認知的超越本質與存有之超越的整體統一得以達成,同時也得以在整體過程中完成其將感性和知性、質料與形式的綜合統一,而整體貫穿其中的就是超越之超越性。作為有限此有之超越之認知著的主體性,其中居有著此有之先驗想像力的綜合的本源機制運作在其中,而將存有論知識作為存有真理,以現象學的展開狀態展現出來。
關鍵字:
康德,海德格,先驗想像力,在世界之中存有
This dissertation aims at Kant and the Metaphysical Problem (referred to as "Kantbook"), asking about the nature of the transcendental imagination (Transzendentale Einbildungskraft), its possible foundation of ontological knowledge, and its relationship with the essence of human beings.
Heidegger pondered in Kantbook, what is the reason why did Kant's Critique of Pure Reason revisit the new edition when he asked about the metaphysics of the First Philosophy? He found that the first edition of the Critique of Pure Reason juxtaposes imagination with aesthetic and understanding as the three basic sources of the mind, while the second edition places transcendental imagination in the category of understanding. Why, on the one hand, Kant's synthesis is the result of his imagination, and on the other hand, the origin of the establishment of synthesis and unity lies in self-consciousness, and that is the synthetic unity of apperception of the “I think”? Heidegger holds a different view. In the Kantbook, he turns Kant's transcendental question into the question of the foundation of the inherent possibility of ontological knowledge, and believes that the unity of this comprehensive source should lie in the transcendental imagination. Heidegger believes that the purpose of questioning ontological knowledge is to reveal the transcendence and to visualize the transcendence of the finite essence of human being (Wesen). The transcendence of transcendental imagination in the cognitive process of the finite essence being, in time and space, and pure intuition in the process of "let-stand-against" the object to be known by "turning-toward", open a realm (world), in this realm, the human subjectivity (the transcendence of Dasein) of pure sensible finitude reason is imaged and made public. And in this world realm, Dasein develops a relationship with the world, and in this inner relationship, the transcendental imagination forms a schema in the process of schematism, thereby constructs images and understands the world and the various things in it. Dasein thus image themselves and practice self-projection and world-projection in order to be what they are ("ist"). In the process, Heidegger turns Kant's self-conscious subjectivity into the essence of the subject ("Subjektsein") of the transcendence of Dasein, and uses it as the essential mechanism of its subjectivity, based on the limited transcendence of transcendental imagination. In the intentionality of this being, it reveals the overall structure of the unity of the "Being-in-the-world" toward which Dasein as such transcends and practices itself in the world. Therefore, the transcendental essence of the cognition of Dasein and the transcendence of Being can be achieved, and at the same time, it can also complete the comprehensive unity of aesthetic and understanding, matter and form in the whole process, brought together by the transcendence of transcendence. As the finite cognitive subjectivity of the transcendence of Dasein, the synthetic original mechanism of the transcendental imagination of Dasein operates in it, and the ontological knowledge as the truth of Being is displayed in the unfolded state of phenomenology.
Keywords:
Kant, Heidegger, transcendental imagination, Being-in-the-world
一、海德格著作
外文著作:
1.A Introduction to Metaphysics. Trans.by R. Manheim, Virginia : Yale University Press, 1959. Trans. by R. Taft. Fifth edition. Indiana : Indiana University Press,1990.
2.Basic Writings. Edited by David Farrell Krell. London: Routledge, Kegan and Paul, 1993.
3.Being and Time. Trans. by Joan Stambaugh. Albany : State University of New York Press, 1996.
4.Being and Time. Trans. by John Macquarrie & Edward Robinson. New York: Harper & Row, 1969.
5.Die Grundprobleme der phänomenologie,1927. Gesamtausgabe Band 24, hrsg. von Hans-Helmuth von Herrmann, 3. Auflage. Frankfurt am Main: Klostermann, 1975, 1997.
6.Early Greek Thinking. Trans. by David Farrell Krell and Frank A. Capuzzi. San Francisco : Harper & Row, 1975.
7.Holzweg, 1927. Gesamtausgabe 5, hrsg. von Friedrich-Wilhelm von Hermann, 2. Auflage. Frankfurt am Main: Klostermann, 2003.
8.Identität und Difference. Pfullingen: Verlag Günther Neske, 1957.
9.Identity and difference. Trans. and with Introduction by Joan Stambaugh. New York: Harper & Row, 1972.
10.Kant und das Problem der Metaphik, 1927-1928. 5., vermehrte Auflage. Frankfurt am Main: Klostermann, 2010.
11.Off the Beaten Track. Trans. by J. Young & K. Haynes. New York: Cambridge University Press, 2002.
12.On the Way to Language. Trans. by Peter D. Hertz. New York: Harper & Row, 1971.
13.Pathmarks. Tenth edition. New York: Cambridge University Press, 1998. 10th. 2009.
14.Poetry, Language, Thought. Trans. by Albert Hofstadter. New York: Harper & Row, 1975.
15.Sein und Seit,1926. 17., Auflage. Tübingen: Max Niemeyer, 2006.
16.The Basic Problem of Phenomenology. Trans by A. Hofstadter. Indiana : Indiana University Press, 1982.
17.The Question Concerning Technology and Other Essays. Trans. and with Introduction by William Lovitt. New York: Harper & Row, 1977.
18.Unterwegs zur Sprache. Stuttgart: Günter Neske/Klett-cotta. 1950-1959. Reprint 1990.
19.Wegmarken, 3., durgesehene Aufgabe. Frankfurt am Main: Klostermann,1919-1961. 1976, 2010.
20.What is A thing?. Trans. by W. B. Barton, Jr. and Vera Deutsch with an analysis by Eugene T. Gendlin. Indiana: Regenery/Gateway, Inc.,1967.
21.What is called Thinking. Trans. by J. Glenn Gray. New York: Harper & Row, 1968.
22.《同一與差異》。孫周興、王慶節譯(北京:商務印書館,2011)。
23.《向於思的事情》。陳小文、孫周興譯(台北:仰哲出版社),1993.12。
24.《存有與時間》。陳嘉映、王慶節譯(台北:唐山出版社,1989)。
25.《存有與時間》。陳嘉映、王慶節譯(台北:桂冠圖書股份有限公司,2002.2)。
26.《存有論:實際性的解釋學》(Ontologie: Hermeneutik der Faktizität )。何衛平譯(北京:人民出版社,2009.6)。
27.《走向語言之途》。孫周興譯(台北:時報文化,1993)。
28.《林中路》。孫周興譯(台北:時報文化,1994)。
29.《物的追問:康德關於先驗原理的學說》。趙衛國譯(上海:上海譯文出版社,2010.6。
30.《哲學論稿:從本有而來》。孫周興譯(中國北京:商務印書館,2012)。
31.《海德格選集》。孫周興選編(上海:上海三聯書店,1996)
32.《從萊布尼茲出發的邏輯學的形而上學始基》。趙衛國譯(西安:西北大學出版社,2015)。
33.《路標》。孫周興譯(台北:時報文化,1997)。
34.《現象學的基本問題》。丁耘譯(上海:上海譯文出版社,2008.1)。

二、康德著作:
1.《純粹理性批判》。鄧曉芒譯(北京:人民出版社,2004)。
2.《純粹理性批判》。韋卓民譯(武漢:華中師範大學出版社,1999)。
3.《康德〈純粹理性批判〉解義》。韋卓民譯(湖北:華中師範大學出版社,2000)。
4.Immanuel Kant’s Critique of Pure reason. Trans. by Norman Kemp Smith, London and Basingstoke: Macmillan and Co., Ltd, 1964.
5.KritiK der reiner Vernuft.1781. Hamberg: Felix Merner Verlag, 1998.
6.Norman Kemp Smith, A commentary to Kant’s Critique of Pure reason’. London and New York: Macmillan and Co., Ltd, 1st. 1918, Reprinted 1930.
7.The Critique of Judgement. Trans.by J. Creed Meredith, London: Oxford University Press, 1952.

三、專書:
1.Hubert L. Dreyfus, “Heidegger’s Critique of the Husserl/Searle Account of Intentionality,” in Heidegger Reexamined—Dasein, Authenticity, and Death (Vol. 1). Edited with introduction by Hubert Dreyfus and Mark Wrathall (New York and London: Routledge of the Tayler & Francis Books, Inc., 2002).
2.John Sallis, Force of Imagination: The Sense of the Elemental (Bloomington and Indianapolis: Indiana University Press, 2000).
3.Karl-Otto Apel, “Meaning constitution and justification of validity: has Heidegger overcome transcendental philosophy by history of being?” in Heidegger Reexamined—Language and the Critique of Subjectivity (Vol. 4), Edited with introduction by Hubert Dreyfus and Mark Wrathall (New York and London: Routledge of the Tayler & Francis Books, Inc., 2002).
4.Sarah Gibbons, Kant’s Theory of Imagination: Bridging Gaps in Judgement and Experience. New York: Oxford University Press, 1994.
5.黃振華,李明輝編,《論康德哲學》。台北:時英出版社,2005。
6.齊良驥,《康德的知識學》。北京:商務印書館,2011。
7.桑木嚴翼,《康德與現代哲學》。余又蓀譯,台北:台灣商務印書館,1964台一版,1990台七版。
8.潘衛紅,《康德的先驗想像力研究》。中國北京:中國社會科學出版社,2007。

四、專論:
1.黃冠閔,〈生動性:想像力與自然場所〉《哲學與文化》第卅七卷第四期 (2010.04),91-128。
2.黃冠閔,〈論謝林哲學中的藝術直觀與藝術形構〉《東吳哲學學報》第十四期(8,2006),61-92
3.孫雲平,〈偶然性與事實性──海德格《存有與時間》的「此在」分析〉《東吳哲學學報》,第二十一期(2,2010),53-80。
4.孫雲平,〈前期海德格的時間觀〉《揭諦》,17(2009.7),47-82。
5.林薰香,〈源始性時間的產生及其基礎 -《存有與時間》和《康德與形上學問題》之研究〉《東吳哲學學報》,三十五期(2,2017),31-70。
6.林薰香,〈論海德格對康德「敬重」之詮釋 -《現象學基本問題》和《康德與形上學問題》之研究〉《東吳哲學學報》,五十八期(201910),119-164。





 
 
 
 
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