本文關(guān)鍵詞：維特根斯坦“生活形式”研究　出處：《吉林大學(xué)》2016年博士論文　論文類型：學(xué)位論文

  更多相關(guān)文章： 生活形式 形式概念 語言游戲 私人語言 確定性

【摘要】：自從Malcolm在1954年指出“人們……不太強(qiáng)調(diào)……維特根斯坦思想中的這個概念”起,“生活形式”就始終是維特根斯坦研究者的一個不可回避的話題。本文就是一種對維特根斯坦“生活形式”思想的發(fā)散性解讀的嘗試。通過這種嘗試,我們可以發(fā)現(xiàn),從生活形式出發(fā)來解讀維特根斯坦哲學(xué),這樣一條道路是可能的。在第一部分的文本解讀中,我們面對如下問題:維特根斯坦的哪些用語可以被算作“生活形式”?維特根斯坦的“生活形式”與他晚期其他的與生活有關(guān)的合成詞有什么關(guān)系?第一個問題的答案涉及到對“Lebensform”、“Lebensformen”和“Form des Lebens”這三個德文詞的辨析,在此基礎(chǔ)上衍生出來的單數(shù)派與復(fù)數(shù)派之間的爭論以及由此引申出來的關(guān)于人的生物性與文化性的問題也同樣是這一部分的核心論題。這種單復(fù)數(shù)的爭論的確在哲學(xué)上推動了我們對人的理解,但對于“生活形式”問題來說,這種爭論反而妨礙了我們對“生活形式”的理解。在第二個問題中,與“生活”相關(guān)的合成詞由于構(gòu)詞上的特性多少都和“生活形式”有所聯(lián)系,而“生活圖樣”是這些合成詞中引起爭論最多的一個�！吧钚问健笔欠竦韧凇吧顖D樣”,這是關(guān)于生活形式文本部分的第二大爭論。本文指出,支持“同義詞”的理由并不足夠充分。相反,如果維特根斯坦有意使用了這兩種說法,那么保持這兩種說法的獨(dú)特性是更好的策略。由于維特根斯坦的哲學(xué)分為早期哲學(xué)和晚期哲學(xué)兩個截然不同的部分,在梳理清楚文本上的問題之后,“生活形式”與維特根斯坦早期哲學(xué)的關(guān)系就是我們需要面對的第一個問題。雖然“生活形式”是維特根斯坦晚期哲學(xué)中才出現(xiàn)的一個哲學(xué)名詞,許多晚期維特根斯坦哲學(xué)的研究者也避談維特根斯坦的早期哲學(xué),但本文認(rèn)為:生活形式與他的早期哲學(xué)中關(guān)于“形式”和“形式概念”的論述有著密切的關(guān)聯(lián)。這種關(guān)聯(lián)體現(xiàn)在:首先,在其早期哲學(xué)中,形式標(biāo)識的是“可能性”,類似地,我們可以將“生活形式”理解成一種“生活的可能性”,在這個背景下,我們的生活就是一種“可能生活�！逼浯�,本文將“生活”看作一個“形式概念”。但這里的“形式概念”與早期維特根斯坦哲學(xué)中的“形式概念”略有差別:早期維特根斯坦哲學(xué)中的“形式概念”強(qiáng)調(diào)的是“說出”與“顯示”之間的差異;而作為“形式概念”的生活強(qiáng)調(diào)的是“活動”與“顯示”之間的關(guān)系:我參與的是一個個的實(shí)際活動,而無法參與“生活”;但通過我的活動,我可以顯示出我的生活。類似地,“生活形式”也是一個“形式概念”:它是“作為形式概念的‘生活’的可能性”。本文采用“形式概念”這一否定的說法,并不意在對“生活形式”進(jìn)行哲學(xué)分析,相反,這種說法本身恰恰就包含了“非理論”的一面。借用“形式概念”,我們最終希望能夠指出維特根斯坦晚期哲學(xué)的這一要點(diǎn):我們的行動顯示出了我們的生活,同時也展現(xiàn)了我們生活的一種可能性。與早期哲學(xué)相比,在維特根斯坦的晚期哲學(xué)中,大量思想資源都同“生活形式”有關(guān)。關(guān)于生活形式與維特根斯坦的晚期哲學(xué)的這一章也是本文最重要的一部分。按照時間順序,這一章可以大體上分為三個子部分:與維特根斯坦早期哲學(xué)相近的“畫冊”的比喻和“哲學(xué)病”,公認(rèn)的維特根斯坦晚期哲學(xué)的核心話題“語言游戲”、“私人語言”和“確定性”,以及維特根斯坦晚年對于倫理和宗教這類普遍性的話題的思考。在“畫冊”的比喻中,本文將指出這一比喻的內(nèi)在結(jié)構(gòu)是將“生活”比作“風(fēng)景”,作為畫冊的《哲學(xué)研究》其實(shí)描繪的是我們的“生活”。在“哲學(xué)病”這一部分中,本文認(rèn)為,對“哲學(xué)病”的治療包含兩個要點(diǎn):一、強(qiáng)調(diào)日常語言和日常生活的重要性;二、以“生活形式”為背景來對抗“哲學(xué)的奠基傾向”。就語言游戲、私人語言和確定性這三個維特根斯坦晚期哲學(xué)中的核心思想而言,本文認(rèn)為:我們語言的多樣性呈現(xiàn)在我們的生活形式之中,我們的語言游戲只有在我們所在的生活形式下才能得到理解,沒有超生活的語言游戲。我們無法理解他人的語言游戲,這不是我們的能力問題,而是我們彼此的生活形式?jīng)]有交集。與之相關(guān)的反私人語言思想是對“語言游戲”思想的延續(xù):“生活形式”是我們不得不接受的、給定的東西。它是共同體共享的看待他者和反觀自己的一個視角。在這個意義上,“生活形式”也是反對“私人語言”的一個背景:因?yàn)樽袷匾?guī)則是一種公共的活動,這種活動顯示了我們的生活形式;而私自地遵守規(guī)則是完全封閉的,是獨(dú)立于我們的“生活形式”之外的。另一方面,我們的規(guī)則還依賴于我們生活的習(xí)俗和歷史。在“確定性”與“生活形式”的關(guān)系問題上,我們強(qiáng)調(diào):一、我們生活中的“懷疑”的語言游戲總是要依賴某些不可懷疑的要素才能運(yùn)行,維特根斯坦認(rèn)為這些要素是“常識的確定性”。而本文順著這一思路繼續(xù)揭示出:常識的確定性不是獨(dú)立于我們的知識網(wǎng)絡(luò)、生活經(jīng)驗(yàn)和共同體之外的東西,它是在一種共享的生活形式下表現(xiàn)出來的、作為我們生活“基礎(chǔ)”的東西。這里的“基礎(chǔ)”不是證明的基礎(chǔ),而是我們語言游戲得以運(yùn)作的前提。二、“我知道”表達(dá)了一種“舒心的確定性”,這種確定性也可以被看作一種生活形式。這種確定性之所以能帶給我們安全感,在于它為我們在共同體內(nèi)部的交往提供了某種保障。在倫理話題中,維特根斯坦關(guān)于“行動”的思想是他倫理觀的核心要點(diǎn)。我們通過行動改變自己的生活,我們的目的不是去迎合某種道德規(guī)范,而是使我們的生活同生活形式相一致。在宗教話題中,根據(jù)Malcolm的總結(jié),我們發(fā)現(xiàn)維特根斯坦宗教與哲學(xué)思想上的四個相似點(diǎn)都體現(xiàn)出了生活形式的要素。當(dāng)維特根斯坦論述具體的宗教活動時,他認(rèn)為這些活動并不是盲目地崇拜,而是同我們的生活形式是分不開的:它孕育于我們的環(huán)境、共同體和文化之中。通過以上這些論述,我們發(fā)現(xiàn),在晚期維特根斯坦的這些重要主題中都有“生活形式”的影子。并且當(dāng)我們以“生活形式”為背景來思考這些哲學(xué)主題的時候,我們同時也對維特根斯坦的晚期哲學(xué)有了更深層次的理解。這種理解不是理論上的深化,而是一種精神上的鼓舞——它鼓舞我們投身到實(shí)際生活上去,去實(shí)現(xiàn)可能的生活。
[Abstract]:Since Malcolm pointed out that "people in 1954. Not too stressed. The concept of" Wittgenstein's thought, "forms of life" has become an unavoidable topic of Wittgenstein. The article is a try of Wittgenstein's "life form" thought of divergent interpretation. By this we can try. Found that, starting from the life form of Wittgenstein philosophy, such a path is possible. In the first part of the text interpretation, we face the following problems: what are the terms of Wittgenstein would be counted as "life form"? Wittgenstein's "life form" and he and the other late life about what is the relationship between words? The answer to the first question relates to the "Lebensform" on "Lebensformen" and "Form des Lebens" the three German words, on this basis Between the school derived based on singular and plural school debate and problems which arise out of a person's biological and culture is also the core part of this thesis. This argument is plural in philosophy to promote our understanding of the people, but for the "life form", this debate will actually hinder our understanding of "form of life". In the second question, and "living" Related words because of the characteristics of the word formation and how many are "forms of life" and "life contact pattern" is the most controversial words in a form of life. "Is equivalent to the" life pattern ", this is the second part of the debate about the life form of text. This paper pointed out that support the" synonym "reason is not sufficient. On the contrary, if Wittgenstein intends to use The two argument, so keep the uniqueness of these two arguments is a better strategy. Because of Wittgenstein's philosophy is divided into early and late philosophy philosophy two distinct parts, after the clear text on the issue, "the first life form" and Wittgenstein's early philosophy is that we need to face. Although the "form of life" is a philosophical term only appeared in Wittgenstein's late philosophy, many studies of late Early Philosophy of Wittgenstein's philosophy is talking about Wittgenstein, but we think: the exposition of "form" and "concept" in the form of life and his early philosophy are closely related. This relationship is reflected in the first, in his early philosophy, the form of logo is the "possibility", similarly, we can understand the "life form" into a " The possibility of living ", in this context, our life is a" possible life ". Secondly, the" life "as a" formal concept. "But here the" formal concept "and the early Wittgenstein philosophy of" formal concept "slightly different: the early Wittgenstein philosophy of" formal concept "that is" say "and" show "the difference between; as a" formal concept "life emphasizes the relationship between" activity "and" show ": my participation is a practical activity, and can not participate in the" life "; but through my activities, I can show my life. Similarly, the" life form "is a" formal concept ": it is" as a form of the concept of "life" possibilities ". The" concept "the negative argument is not intended to" student Live form "the philosophical analysis, on the contrary, this argument itself just contains" a non theory ". Use" concept of form ", we would like to point out that this final point of Wittgenstein's later philosophy: our actions reflect our life, at the same time also shows a possibility of our life. Compared with the early philosophy in Wittgenstein's late philosophy, a lot of ideological resources are closely related to the" life form ". About the life forms and Wittgenstein's late philosophy this chapter is also the most important part. According to the time order, this chapter can be divided into three sub parts: Wittgenstein's early philosophy and similar the" album "metaphor and" philosophy ", recognized Wittgenstein's later philosophy the core topic of" language game "," private language "and" certainty "to Think about the topic for this kind of universal ethics and religion and Wittgenstein in his later years. In the "album" metaphor, this paper pointed out that the internal structure of the metaphor is the "life" to "landscape", as the album < > of Philosophy in fact is a description of our "life". In the "philosophy of disease" this part, this paper argues that the treatment of "philosophy" includes two elements: first, the importance of daily language and daily life; two, to "form of life" as the background against "tendency" philosophy. The language game, the core idea of private language and certainty of the three Wittgenstein late in philosophy, this paper argues that: the diversity of our language in our present life form, our language games can be understood only in our life form, no super language of life Game. We cannot understand other people's language game, this is not our ability, but our life forms do not intersect. The related anti private language thought is a continuation of "language game" thought: "life form" is we have to accept the given things. It is about sharing community the other and in a perspective of their own. In this sense, "a background form of life" is opposed to "private language": because a public activity is to abide by the rules, this activity showed the form of our life; and obey the rules privately is completely closed, is independent of our "life form" outside. On the other hand, our rules also depends on our life customs and history. The relations between the "certainty" and "life form", we emphasize that: first, we live In "doubt" language games always rely on some doubt elements to run, Wittgenstein believes that these elements are "certainty" common sense. But this article along this line of thought to reveal that common sense certainty is not independent of our knowledge network, life experience and community what it is manifested in a shared life form, as we live in the "foundation" of the basic things. Here the "basis" is not proof, but our language game can be the premise of the two. "I know," as a "comfortable certainty", this uncertainty can also be seen a form of life. This kind of uncertainty can bring us a sense of security, is that it provides a guarantee for our communication within the community. In the ethical topic, Wittgenstein on the "action "He thought is the ethics of the core points. We through the action to change my life, our purpose is not to cater to certain moral norms, but to make our life with life forms consistent. In religious topics, according to the Malcolm summary, we found four similarities between religious and philosophical thoughts of Wittgenstein are reflected the elements of life form. When Wittgenstein discusses the specific religious activities, he believes that these activities are not blindly worship, but with our form of life is inseparable, conceived in our environment, community and culture. Through the above discussion, we found that there are" forms of life in the shadow of the important theme of these late Wittgenstein. And when we take "forms of life" as the background to consider the theme of philosophy, we also discuss the victor There is a deeper understanding of the later philosophy of Kant. This understanding is not a theoretical deepening, but a spiritual encouragement -- it inspires us to devote ourselves to real life to achieve possible life.

【學(xué)位授予單位】：吉林大學(xué)
【學(xué)位級別】：博士
【學(xué)位授予年份】：2016
【分類號】：B561.59

【相似文獻(xiàn)】

相關(guān)期刊論文 前10條

1 徐肖楠;;將文學(xué)轉(zhuǎn)化為生活形式——《將文學(xué)轉(zhuǎn)化為生活形式》的導(dǎo)言[J];文藝評論;2013年03期

2 朱寶信;實(shí)踐與生活[J];吉首大學(xué)學(xué)報(社會科學(xué)版);2003年03期

3 何淑英;淺談藝術(shù)設(shè)計與大眾生活[J];美與時代;2004年09期

4 崔中良;;翻譯的生活形式取向[J];太原師范學(xué)院學(xué)報(社會科學(xué)版);2010年05期

5 唐瑩;;基于不同“生活形式”之上的社會方言——對“網(wǎng)絡(luò)語言”作淺析[J];北方文學(xué)(下半月);2012年05期

6 安葵;;生活形式與舞臺表現(xiàn)[J];藝海;1997年01期

7 胡丹沸;活媭與_7攻[J];劇本;1961年12期

8 李文閣;從“科學(xué)之科學(xué)”到人的生活形式——哲學(xué)觀之演變[J];江漢論壇;2003年01期

9 尚志英;;生活形式及其與生活世界[J];學(xué)術(shù)月刊;1991年05期

10 劉曉麗;;美,從訓(xùn)練開始[J];文藝?yán)碚撗芯?2010年05期

相關(guān)重要報紙文章 前7條

1 曹林;500強(qiáng)背后的“市場郁悶”[N];經(jīng)濟(jì)視點(diǎn)報;2005年

2 蔡肖兵;“溝通”的渴望[N];人民日報;2010年

3 梁捷（復(fù)旦大學(xué)經(jīng)濟(jì)學(xué)院）;韋森：對制度的終極思考[N];中國圖書商報;2005年

4 武漢 職員 禾刀;“中國式接送”并不全是溺愛[N];長江日報;2013年

5 中國政法大學(xué)教授　舒國瀅;尋求法治的技術(shù)之路[N];法制日報;2003年

6 ;服務(wù)企業(yè) 服務(wù)黨員 服務(wù)員工[N];組織人事報;2005年

7 欣聞;新實(shí)踐 新探索 新創(chuàng)造[N];組織人事報;2002年

相關(guān)博士學(xué)位論文 前1條

1 王佳鑫;維特根斯坦“生活形式”研究[D];吉林大學(xué);2016年

相關(guān)碩士學(xué)位論文 前4條

1 慕�；�;邏輯哲學(xué)視角下維特根斯坦前后期思想的變化[D];山西大學(xué);2015年

2 王聰;第三階段維特根斯坦哲學(xué)中對“確定性”問題的研究[D];蘇州科技學(xué)院;2015年

3 李治平;維特根斯坦論“生活形式”[D];山西大學(xué);2006年

4 陳捷;“看”中窺美[D];河南大學(xué);2012年

，

本文編號：1401487