本文關(guān)鍵詞：歐洲啟蒙思想研究　出處：《四川外國(guó)語(yǔ)大學(xué)》2013年碩士論文　論文類型：學(xué)位論文

  更多相關(guān)文章： 康德 �？� 啟蒙 批判 現(xiàn)代性

【摘要】：17～19世紀(jì)初的啟蒙運(yùn)動(dòng)是歐洲近代史上最重要的歷史事件之一，是整個(gè)歐洲文明的重要轉(zhuǎn)折點(diǎn)，對(duì)世界歷史的發(fā)展產(chǎn)生了深遠(yuǎn)的影響。啟蒙運(yùn)動(dòng)前后所產(chǎn)生的啟蒙思想的精神實(shí)質(zhì)是理性和自由，啟蒙思想是對(duì)文藝復(fù)興的繼承和發(fā)揚(yáng)，也對(duì)自然科學(xué)突破封建宗教神學(xué)束縛，逐步朝向世俗化、實(shí)用化的發(fā)展和進(jìn)步起到了舉足輕重的作用。 本文除導(dǎo)論和結(jié)語(yǔ)外，共分四章。 第一章闡述了啟蒙及其相關(guān)概念。啟蒙可從柏拉圖那里溯源，一個(gè)“洞穴”比喻引起后人的無(wú)數(shù)遐想。啟蒙是啟智慧之蒙，啟認(rèn)識(shí)之蒙；“啟蒙就是人從他咎由自取的受監(jiān)護(hù)狀態(tài)走出。受監(jiān)護(hù)狀態(tài)就是沒(méi)有他人的指導(dǎo)就不能使用自己的理智的狀態(tài)�！矣谡J(rèn)識(shí)自己！”1啟蒙思想反對(duì)宗教蒙昧主義，反對(duì)封建專制制度，宣揚(yáng)民主和法制；啟蒙運(yùn)動(dòng)開(kāi)創(chuàng)了一個(gè)新的時(shí)代的到來(lái)，一個(gè)資本主義迅速發(fā)展的時(shí)代。 第二章對(duì)康德的啟蒙思想進(jìn)行了分析。人們要想脫離不成熟狀態(tài)，走向成熟，必須要拿出實(shí)際行動(dòng)，不僅要有自由，還要有自覺(jué)；啟蒙除了需要自由之外并不需要其他什么，在一切事情上公開(kāi)運(yùn)用自己的理性；啟蒙是一種天賦人權(quán)，也是一種存在；啟蒙思想和啟蒙運(yùn)動(dòng)的精髓在于反思與批判，在于重構(gòu)基礎(chǔ)。 第三章論述了�？碌膯⒚伤枷搿＿@是對(duì)以前啟蒙思想的反思與繼續(xù)。任何時(shí)代思想理論總有其理想的一面，而現(xiàn)實(shí)生活與理想之間總有距離。福柯認(rèn)為，啟蒙是一種態(tài)度、一種氣質(zhì)、一種哲學(xué)生活。我們知道批判有建設(shè)性的，也有破壞性的。不存在沒(méi)有批判的啟蒙，也不存在沒(méi)有啟蒙的批判。在福柯看來(lái)，現(xiàn)代性僅僅是一種態(tài)度或者說(shuō)是一種氣質(zhì)，他認(rèn)為批判應(yīng)當(dāng)適度，應(yīng)當(dāng)處在合理的邊界位置，不要出現(xiàn)內(nèi)部和外部相互交錯(cuò)的情況。啟蒙仍未使我們?nèi)祟惓墒�，啟蒙不可能一蹴而就�?第四章就福柯與康德啟蒙思想的差異進(jìn)行了分析。康德啟蒙思想產(chǎn)生于18世紀(jì)的啟蒙運(yùn)動(dòng)時(shí)期，而�？聠⒚伤枷氘a(chǎn)生于20世紀(jì)的科技革命時(shí)代。正因?yàn)槿绱�，�?dǎo)致兩人在對(duì)待啟蒙的態(tài)度、啟蒙的性質(zhì)、啟蒙與人類的關(guān)系、啟蒙的作用等認(rèn)識(shí)上存在明顯的差異；兩人的啟蒙思想對(duì)后世影響也不完全相同。在福柯看來(lái)，他繼承和發(fā)揚(yáng)了康德的啟蒙思想，他們?cè)谀承﹩?wèn)題的看法上還是有共同點(diǎn)的。在當(dāng)下中國(guó)，，啟蒙仍是一項(xiàng)未竟的事業(yè)，需要我們一起努力，共同促進(jìn)。讓我們用啟蒙精神指引人們前進(jìn)的方向。
[Abstract]:The Enlightenment at the beginning of the 17th and 19th centuries was one of the most important historical events in the modern history of Europe and an important turning point for the European civilization as a whole. It has a profound influence on the development of world history. The spiritual essence of the enlightenment thought before and after the Enlightenment is rationality and freedom, and the enlightenment thought is the inheritance and development of the Renaissance. It also played an important role in breaking through the shackles of feudal religious theology and gradually moving towards secularization and practical development and progress. In addition to the introduction and conclusion, this article is divided into four chapters. The first chapter expounds the enlightenment and its related concepts. The enlightenment can be traced back to Plato. A metaphor of "cave" causes countless reverie of later generations. "Enlightenment is a person who comes out of his own state of being under guardianship. The state of guardianship means that one cannot use one's rational state of mind without the guidance of others... Dare to know oneself! "1 the Enlightenment thought opposed religious obscurantism, opposed the feudal autocratic system, preached democracy and the legal system; the Enlightenment started a new era, an era of rapid development of capitalism. The second chapter analyzes Kant's enlightenment thought. If people want to break away from immature state and move towards maturity, they must take practical actions, not only freedom, but also consciousness; Enlightenment needs nothing but freedom, and openly uses its own reason in everything; Enlightenment is a kind of natural human rights, but also a kind of existence; The essence of Enlightenment thought and Enlightenment Movement lies in reflection and criticism, in reconstructing the foundation. The third chapter discusses Foucault's enlightenment thought. This is the reflection and continuation of the previous enlightenment thought. The thought theory of any era always has its ideal side, but there is always a distance between the real life and the ideal, Foucault thinks. Enlightenment is an attitude, a temperament, a philosophical life. We know that criticism is constructive and destructive. There is no enlightenment without criticism, and there is no critique without enlightenment. In Foucault's view. Modernity is only an attitude or a temperament, he believes that criticism should be moderate, should be in a reasonable border position, do not appear internal and external intertwined situation, enlightenment has not yet made us mature. Enlightenment cannot be accomplished overnight. Chapter 4th analyzes the difference between Foucault and Kant's enlightenment thought, which originated in the Enlightenment period in 18th century. Foucault's thought of enlightenment came into being in the era of scientific and technological revolution in 20th century. Because of this, the two people are treating enlightenment, the nature of enlightenment, the relationship between enlightenment and human beings. There are obvious differences in the functions of enlightenment. In Foucault's view, he inherited and carried forward Kant's enlightenment thought, they still have some common views on some issues. Enlightenment is still an unfinished undertaking, which requires us to work together to promote it. Let us use the spirit of enlightenment to guide people in their way forward.
【學(xué)位授予單位】：四川外國(guó)語(yǔ)大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2013
【分類號(hào)】：B516.31;B565.59

【參考文獻(xiàn)】

相關(guān)期刊論文 前8條

1 許斗斗;啟蒙、現(xiàn)代性與現(xiàn)代風(fēng)險(xiǎn)社會(huì)——對(duì)康德、�？隆⒓撬怪枷氲膬�(nèi)在性尋思[J];東南學(xué)術(shù);2005年03期

2 歐陽(yáng)謙;;當(dāng)代法國(guó)哲學(xué)與“新啟蒙運(yùn)動(dòng)”[J];教學(xué)與研究;2007年12期

3 田光遠(yuǎn);論�？碌膯⒚捎^[J];蘭州學(xué)刊;2004年03期

4 張政文;;康德與�？�:啟蒙與現(xiàn)代性之爭(zhēng)[J];哲學(xué)動(dòng)態(tài);2005年12期

5 曾曉平;康德的啟蒙思想[J];哲學(xué)研究;2001年05期

6 賈高建;;拒斥與沖突:社會(huì)現(xiàn)代化進(jìn)程中的規(guī)則建構(gòu)[J];哲學(xué)研究;2011年08期

7 張春田;;“啟蒙”三調(diào)與批判性質(zhì)詢的面向——從福柯《什么是啟蒙》談起[J];中文自學(xué)指導(dǎo);2005年06期

8 李西澤;;回溯·交匯·預(yù)構(gòu):康德、�？聠⒚伤枷氍F(xiàn)代性品格[J];云南社會(huì)科學(xué);2012年05期

相關(guān)博士學(xué)位論文 前1條

1 管小其;啟蒙的后現(xiàn)代反思[D];黑龍江大學(xué);2011年

相關(guān)碩士學(xué)位論文 前1條

1 薛立偉;康德啟蒙思想研究[D];安徽大學(xué);2010年

本文編號(hào)：1410639