本文選題：生存 + 自我��； 參考：《廣西師范大學》2002年碩士論文

【摘要】： 索倫·克爾凱郭爾，丹麥的哲學家、神學家，存在主義的先驅(qū)，被認為是使歐州的哲學的發(fā)展方向發(fā)生轉(zhuǎn)折性變化的重要人物之一。他所實現(xiàn)的轉(zhuǎn)折的主要內(nèi)容就是以孤獨的、非理性的個人存在取代客觀物質(zhì)和理性意識，即個人的生存當作全部哲學的出發(fā)點。 克爾凱郭爾的思想主題是如何成為一個真正的人。他認為人是由無限與有限、永恒與暫時，自由與必然以及靈魂與肉體等兩極因素所構成的綜合；人是一個孤獨的存在個體，他永遠處于不斷的生成之中。人只有作為生存才有獨特性，才具有自主地和獨立地作出決定和選擇的能力。每個人的現(xiàn)實存在都是自我選擇的結果。每個人的人性也都不是被給予的，而必須由自我的選擇而獲得。人的存在可以有三種不同類型的人生，亦即三種不同的生活境界，即審美、倫理、宗教。對這三個境界的論述，構成了克爾凱郭爾哲學的重要內(nèi)容之一。 克爾凱郭爾生存諸境界的第一境界為審美境界，其特點是人的生活為感覺、沖動和情感所支配，它既不追求確定的信念，又不遵循固定的和普遍的原則和規(guī)范。倫理境界的特點是人的生活為理性所支配，遵守具有普遍意義的道德準則和義務。人在宗教境界為信仰所支配，擺脫了世俗的、物質(zhì)的東西的束縛，也不再崇尚理性，人在此時是作為他自己而存在，他所面對的只是上帝。審美境界是直接性的境界，倫理境界是過渡境界，宗教境界則是最高境界。人只有在宗教境界中才達到真正的存在。因此人生的道路就是走向上帝的道路，克爾凱郭爾認為個人的存在是非理性的存在，是孤獨地站立于上帝之前的存在，而這只有在宗教境界才得到充分體現(xiàn)。 克爾凱郭爾的全部思想所要達到的目的是“個體在永恒之下的生存�！边@種個體生存情態(tài)不是理性，而是激情，是心靈向著無限的可能性涌現(xiàn)或開放的生命流，所以，關于這種個體的真理決不能在理性認識中獲得，而只能在信仰中確立，因為在理性認識中，人所追求的乃是一種確定性和客觀性。 克爾凱郭爾對信仰階段的推崇備致從表面看來“審美境界”在生存論的立場上被宗教徹底拒斥了。實質(zhì)上，宗教在一個更高級的層次上重構了感性，與審美有相通之處。對克爾凱郭爾而言，美學所指歸的不是藝術，而是感性經(jīng)驗生機勃勃的全部領域，，即日常生活現(xiàn)象。從克爾凱郭爾的思想我們可以找到一種美學，一種以“審美”為出發(fā)點，通過“審美”的自我強化，在“無限”之處向自身突變的過程。從克爾凱郭爾的理論可以推出，一切存在者的存在都必然與“美”有關，即必須要通過“審美”來實現(xiàn)自己。
[Abstract]:Soren Kierkegaard, a Danish philosopher, theologian, and pioneer of existentialism, is considered one of the most important figures in the evolution of European philosophy. The main content of his turning point is to replace the objective material and rational consciousness with the lonely and irrational personal existence, that is, the survival of the individual as the starting point of all philosophy. Kierkegaard's theme is how to be a real person. He holds that man is a synthesis composed of infinite and finite, eternal and temporary, freedom and necessity, soul and body, and so on. Human beings are unique and have the ability to make decisions and choices independently and independently. Everyone's reality is the result of self-selection. The human nature of each person is not given, but must be acquired by his own choice. Human existence can have three different types of life, that is, aesthetic, ethical, and religious. The discussion of these three realms constitutes one of the important contents of Kierkegaard's philosophy. The first realm of Kierkegaard's existence is aesthetic realm, whose characteristic is that human life is dominated by feeling, impulse and emotion. It neither pursues certain beliefs, nor follows fixed and universal principles and norms. The characteristic of ethical realm is that people's life is controlled by reason and abide by the moral norms and obligations of universal significance. Man is ruled by faith in the realm of religion, free from the bondage of worldly, material things, and he no longer advocates reason. At this time, man exists as himself, and what he is facing is only God. Aesthetic realm is the realm of directness, ethical realm is transition state, and religious realm is the highest state. Only in the realm of religion can man achieve his true existence. Therefore, the way of life is to go to God. Kierkegaard thinks that the existence of the individual is an irrational being, and it is the existence that stands alone before God, which can only be fully reflected in the religious realm. The purpose of Kierkegaard's whole thought is "the survival of the individual under eternity." This modality of individual existence is not reason, but passion. It is the flow of life in which the mind emerges or opens to infinite possibilities. Therefore, the truth about this individual cannot be obtained in rational knowledge, but can only be established in faith. Because in the rational cognition, what the human pursues is a kind of certainty and the objectivity. Kierkegaard's reverence for the belief stage is completely rejected by religion from the standpoint of existentialism. In essence, religion reconstructs sensibility at a higher level and has something in common with aesthetics. To Kierkegaard, aesthetics refers not to art, but to all areas of emotional experience, namely, the phenomenon of daily life. From Kierkegaard's thought, we can find a kind of aesthetics, a process that takes "aesthetics" as the starting point, through "aesthetic" self-strengthening, in "infinite" place to oneself mutation process. From Kierkegaard's theory, the existence of all beings must have something to do with "beauty", that is, we must realize ourselves through "aesthetics".
【學位授予單位】：廣西師范大學
【學位級別】：碩士
【學位授予年份】：2002
【分類號】：I01

【引證文獻】

相關碩士學位論文 前2條

1 王麗娜;生存的困境與人性的掙扎[D];遼寧師范大學;2011年

2 莫秋玲;克爾凱郭爾審美生存思想研究[D];廣西師范大學;2011年

本文編號：1927135