海德格尔形而上学问题简论

 



借用中国文化的道统思想，在古希腊哲学中也蕴含着一个道统，即形而上学。海德格尔的形而上学就是这个道统的接续，因此，海德格尔的思想属于希腊，其追问思路是现象学式的，也是历史的。海德格尔形而上学问题的提出，最早是受布伦塔诺博士论文《论亚里士多德存在概念的多重含义》的影响与启发，具体表达为：“既然‘存在’有多重含义，那么哪一种含义是它最根本的含义呢？什么叫做存在？”这个问题引导着他从神学走向哲学，最后又从哲学转向思想。海德格尔一生都行走在这条道路上。本研究也属于对海德格尔思想道路的分析，但我们的分析专注于海德格尔的形而上学之思。海德格尔的形而上学之思是由“立”和“破”两股力量推动的。海德格尔欲“立”的是：存在问题是哲学的基础问题，且是唯一的问题，他尝试着重新提出这个问题，寻找一个不同于亚里士多德的回答。海德格尔欲“破”的是，已经板结了的形而上学传统，打破由传统做成的一切遮蔽。不过，“破”的力量在海德格尔这里并不是摧毁的力量，而是“澄清”“解析”“溯源”，这股力量主要是为“立”扫清障碍，为“立”准备场地，开启方向。



破的方面



首先，作为“澄清”，海德格尔认为，以往的形而上学在追问存在问题时，并没有追问存在本身，而是转而去追问存在者之为存在者了，没有把存在与存在者区分开来，因此遗忘了存在，整个西方形而上学史就是存在之遗忘状态的历史。



其次，作为“解析”，海德格尔认为，西方形而上学史作为存在的历史，其基本特征是“存在-神-逻辑学机制”。



最后，作为“溯源”，海德格尔返回到古希腊前苏格拉底思想家那里，认为在早期希腊人那里，“存在”还没有被名词化，仍然是动词，动词不定式，被以时间性的动态方式描述为一个非基础性的术语——涌现。这种对存在的原始经验经过柏拉图-亚里士多德思想以及中世纪经院哲学的理智加工，被固化为认识对象，一种“永恒的在场状态”，这种“在场的形而上学”将全面地塑造存在的历史。



立的方面



首先，比较明确的一点是，为了更本源地追问存在问题，海德格尔建构了基础存在学。基础存在学不是存在学的基础，而是为存在学做准备，开辟道路。因此，海德格尔此在的生存论分析仅仅是为正确地追问存在问题开辟道路，赢得视域。



其次，对“存在是什么”的问题，海德格尔明确的回答是我们不能回答这个苏格拉底式的问题，但“对存在的领会本身就是此在的存在之规定”。因此，只有此在能够追问这个问题，并且由此而确立了此-在作为存在之守护者的地位。



最后，对存在的意义、存在作为真理、“本然”的追问，构成了海德格尔的思想道路。在这一不停歇的追问中，海德格尔自觉地为形而上学重新划定了边界。在科技昌明，哲学退隐的时代，海德格尔维护了思想的尊严，在这个意义上，我们说，海德格尔是一个规定了形而上学的思者。



 



关键词：海德格尔　形而上学　存在　思想



 








Heidegger’s question that “Since ‘Being’ has many meanings, which one is its basic meaning? What is Being? ”comes from the ancient Greeks. This question led Heidegger from
theory to philosophy and then from philosophy to thought. Heidegger engaged all
his life in the question of Being. His works reflect his thinking path.
Although the path of Heidegger’s thinking as our research topic may sound a bit
of a cliché, our analysis focuses on Heidegger’s
contending with(Auseinandersetzung mit)Metaphysics.There are two forces driving
Heidegger’s metaphysics.What Heidegger wants to construct is the notion that
the meaning of Being is a basic question of metaphysics and the only one.He
tries his best to renew this question, and seeks an answer that is different
from Aristotle’s. What Heidegger wants to destruct is the hardened tradition in
metaphysics,which he believes must be loosened up,and the concealments which it
has brought about must be dissolved. So for Heidegger,“destruction”is not“deconstruction”(Derrida), but is “clean” “reduction” and “retrieve”,and this
destructive power not only clears the obstacles in the history of ontology, but
also clears the place for the construction and sets its direction.



Destruction



Firstly, as for“clean”, Heidegger thought,when
traditional metaphysics asked what Being is,they did not ask about Being as
such,but about beings. There was no difference between beings and Being. So the
Being had been forgotten.The question of Being was forgotten throughout the
entire history of western metaphysics,from Plato to Nietzsche.



Secondly, as for“reduction”, Heidegger asserts
that the basic character of the history of western metaphysics as a history of
Being is“onto-theo-logy”.



Thirdly, as for“retrieve”, Heidegger claims to go back to
the pre-Socratic thinkers, because the early Greeks experienced the primordial
experiences of Being as phusis.Being is to be, not its nominalization.



Construction



Firstly and obviously, in order to trace the
question of Being to its origin, Heidegger constructed a fundamental
ontology.Fundamental ontology is not the foundation of ontology, but the
preparations for ontology,which opens the way for ontology, and lays bare the
horizon for an interpretation of the meaning of Being in general.



Secondly, for the question of what Being
is,Heidegger told us that this is a Socratic question that cannot be answered,
but “understanding of being is itself
a definite characteristic of Dasein’s Being.”So, only
Dasein can ask this question, and this character designates Da-sein as the
sheepherder of Being.



Thirdly, seeking the meaning of Being, Being as
truth, Being as Ereignis, make up Heidegger’s thinking path. In this process of
continual interrogation, Heidegger draws the boundary of metaphysics
consciously.



During the period of the dominance of science and
technology and of the decline of philosophy, Heidegger upheld the dignity of
thinking. We can say,therefore,that Heidegger is a thinker who defined
metaphysics.



 



Key Words: HeideggerMetaphysicsBeingThinking