本文關(guān)鍵詞：馬克思感性生活視域下的梅洛—龐蒂身體理論探析　出處：《沈陽師范大學(xué)》2016年碩士論文　論文類型：學(xué)位論文

  更多相關(guān)文章： 馬克思 梅洛-龐蒂 身體理論 感性生活

【摘要】：縱觀哲學(xué)史,對身體理論的發(fā)展一直有所欠缺,這就是梅洛-龐蒂工作的開端。本文主要圍繞對梅洛-龐蒂身體理論的探究,通過對身體的溯源,理清身體理論的各方關(guān)系問題。梅洛-龐蒂從批判笛卡爾的二元論出發(fā),將思維統(tǒng)一于身體,賦予了身體能動的特點(diǎn);同時,為了回答康德的認(rèn)識如何可能,他又沿襲了現(xiàn)象學(xué)朝向事情本身的方法,嘗試著發(fā)掘認(rèn)識的來源以及方式,在理論性、科學(xué)性和學(xué)術(shù)性上超越了以往的哲學(xué)家。按照胡塞爾的指引,梅洛-龐蒂在吸收了海德格爾的存在理論后,將身體改造成了主體與客體、能動性與受動性、物質(zhì)與精神統(tǒng)一的整體。從意識意向到身體意向,從意識存在到身體存在,身體理論的生成正是通過將胡塞爾海德格爾化所達(dá)到的。然而,通過研究可以發(fā)現(xiàn),身體理論對二元論的終結(jié)并不徹底,同時,在回答認(rèn)識如何可能上,現(xiàn)象學(xué)的還原得到的仍然是建立在意識哲學(xué)之上的結(jié)論,雖然他試圖以科學(xué)的方式研究思維,但因其脫離了活動、歷史等概念,得出的結(jié)論依然只是直觀的。以馬克思的觀點(diǎn)看來,這樣的哲學(xué)缺乏對人的社會屬性和歷史屬性的觀照,不能認(rèn)識到對象性活動的意義。馬克思的感性生活是以感性活動為主要原則,通過這一原則將感性由天國帶回到人間,由理性暴政發(fā)展為感性自由,使感性在社會性、歷史性之下觀照現(xiàn)實(shí)生活中的人,從而實(shí)現(xiàn)人的解放。感性生活始終圍繞著活動概念,在馬克思看來,思維的客觀真理性不是理論問題而是實(shí)踐問題,由此觀之,身體理論發(fā)展了傳統(tǒng)的意識哲學(xué)并將其上升到存在論的高度,但沒有看到感性活動原則,即在社會活動的視角下觀照身體。梅洛-龐蒂雖然恢復(fù)了身體在哲學(xué)上的地位,卻因身體理論建立在意識哲學(xué)的基礎(chǔ)之上因而無法超越自身。馬克思的感性理論在學(xué)界已展現(xiàn)了其完成形態(tài),但本文將以感性需要—感性存在—感性活動—感性解放的邏輯脈絡(luò)對感性生活進(jìn)行重新解讀,其目的是按照這樣的邏輯線索一步步展現(xiàn)其與現(xiàn)象學(xué)的關(guān)系,從而為梅洛-龐蒂的身體理論發(fā)展探尋出路。
[Abstract]:Throughout the history of philosophy, there has been a lack of the development of body theory, which is the beginning of Melo-Ponty 's work. On the basis of criticizing Descartes dualism Melo Ponty unifies thinking into the body and endows it with the characteristics of body movement. At the same time, in order to answer Kant's understanding how possible, he followed the phenomenological approach towards the matter itself, trying to explore the source and way of understanding, in theory. According to Husserl's guidance Melo Ponty absorbed Heidegger's theory of existence and transformed body into subject and object activity and passivity. The unity of substance and spirit. From conscious intention to physical intention, from conscious existence to physical existence, the formation of body theory is achieved through the transformation of Husserl Heidegger. However, it can be found through research. Body theory is not complete to the end of dualism, at the same time, in answer to how understanding is possible, phenomenological restoration is still based on the philosophy of consciousness. Although he tried to study thinking in a scientific way, his conclusions were still intuitionistic because they were divorced from the concepts of activity, history, etc. From Marx's point of view. Such a philosophy lacks the view of the social and historical attributes of human beings and fails to realize the significance of the object activities. Marx's perceptual life is based on the perceptual activities as the main principle. Through this principle, the perception will be brought back to the world from heaven, from the rational tyranny to the emotional freedom, so that perception in the social, historical view of the people in real life. In the view of Marx, the objective truth of thinking is not a theoretical problem but a practical one. Body theory develops the traditional philosophy of consciousness and elevates it to the level of existentialism, but it does not see the principle of perceptual activity. That is to view the body from the perspective of social activities. Although Melo-Ponty has restored the body in the philosophical position. But because the body theory is based on the philosophy of consciousness, it can not surpass itself. Marx's perceptual theory has shown its completion form in the academic world. However, this paper will reinterpret perceptual life in the logical context of perceptual need, perceptual existence, perceptual activity and perceptual liberation, the purpose of which is to show the relationship between perceptual life and phenomenology step by step according to such logical clues. So as to find a way out for the development of Melo-Ponty's body theory.
【學(xué)位授予單位】：沈陽師范大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2016
【分類號】：B565.59

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