本文選題：笛卡爾 + 懷疑　； 參考：《廣西大學(xué)》2017年碩士論文

【摘要】：笛卡爾所構(gòu)建的哲學(xué)體系是公認(rèn)的近代哲學(xué)的起點(diǎn),在他那里古希臘哲學(xué)和中世紀(jì)哲學(xué)產(chǎn)生了巨大變化,哲學(xué)的進(jìn)程有了新的轉(zhuǎn)變。笛卡爾通過(guò)對(duì)“我思”的解釋,“自我”的位置在哲學(xué)史上開始凸顯出來(lái),笛卡爾的“我思故我在”這一原理的論述成為他哲學(xué)論述中最耀眼的部分。該理論也成為理解笛卡爾哲學(xué)的核心部分,對(duì)了解整個(gè)西方近代哲學(xué)的發(fā)展脈絡(luò)都很關(guān)鍵。因此,回到笛卡爾的立場(chǎng),重新審視和考察這一哲學(xué)理論的含義有著十分重要的作用。笛卡爾從懷疑出發(fā),對(duì)于感覺(jué)經(jīng)驗(yàn)作為知識(shí)來(lái)源進(jìn)行懷疑,找到那個(gè)不可懷疑的阿基米德原點(diǎn),并從這個(gè)點(diǎn)開始對(duì)他整個(gè)哲學(xué)體系的構(gòu)建�！拔摇边\(yùn)用自己理智直觀的能力,確立了“我思”,后來(lái)對(duì)于上帝觀念和物質(zhì)實(shí)體的論述都是從“我思”開始的,他并由此建立了他的第一哲學(xué)。文章首先根據(jù)歷史的背景進(jìn)行考察,對(duì)笛卡爾所處時(shí)代出現(xiàn)“我思”的必然,主要是文藝復(fù)興和宗教改革等一系列個(gè)人試圖擺脫上帝觀念的束縛而尋求自由的道路。按照哲學(xué)史的脈絡(luò),對(duì)笛卡爾“我思”部分涉及的歷史背景和哲學(xué)背景進(jìn)行梳理。笛卡爾處在文藝復(fù)興和宗教改革的時(shí)候,整個(gè)時(shí)代對(duì)個(gè)性解放的呼聲很高,同時(shí)還有科技的發(fā)展,笛卡爾在這樣的背景下想要構(gòu)建屬于自由解放相關(guān)的哲學(xué)體系。哲學(xué)理論方面,古希臘以來(lái)哲學(xué)家對(duì)感覺(jué)經(jīng)驗(yàn)的論述,以及對(duì)深入人心的“實(shí)體”概念進(jìn)行說(shuō)明。中世紀(jì)以上帝為信仰最高點(diǎn)時(shí)和“我”的關(guān)系。根據(jù)笛卡爾的著作對(duì)“我思故我在”的內(nèi)涵進(jìn)行論述,包括懷疑的起因、引導(dǎo)沉思者懷疑的過(guò)程、一系列沉思之后所達(dá)成的結(jié)果,進(jìn)而得出本文的核心“我思”。以及“我思”的推導(dǎo)過(guò)程以及對(duì)理智直觀的能力,還有對(duì)精神實(shí)體、上帝觀念和物質(zhì)實(shí)體的說(shuō)明,尤其是對(duì)物質(zhì)實(shí)體的說(shuō)明,笛卡爾之所以提出物質(zhì)實(shí)體,是因?yàn)樗獮檎诎l(fā)展著的自然科學(xué)尋求哲學(xué)上的根基。確定了“我思”之后,在他的論述中還存在一些問(wèn)題,但是笛卡爾的“我思”理論以他強(qiáng)大的生命力在哲學(xué)史上繼續(xù)前進(jìn),其中康德又是一位典型的對(duì)笛卡爾“我思”理論進(jìn)行推進(jìn)的哲學(xué)家,康德在笛卡爾“我思”的基礎(chǔ)上對(duì)經(jīng)驗(yàn)“我思”進(jìn)行修正,提出了先驗(yàn)“我思”,使笛卡爾的“我思”理論繼續(xù)前進(jìn)。
[Abstract]:The philosophical system constructed by Descartes is the starting point of modern philosophy, in which great changes have taken place in ancient Greek philosophy and medieval philosophy, and the process of philosophy has undergone a new change. Descartes began to highlight the position of "self" in the history of philosophy through the explanation of "I think", and Descartes'"I think, therefore I am" principle is the most dazzling part of his philosophical discourse. This theory has also become the core part of Descartes philosophy, which is very important to understand the development of modern western philosophy. Therefore, it is very important to go back to Descartes' position to re-examine and examine the meaning of this philosophical theory. Descartes starts from doubt, doubts the feeling experience as the source of knowledge, finds the unquestionable Archimedes origin, and starts to construct his whole philosophy system from this point. "I" used his rational and intuitive ability to establish "I think". Later, the exposition of the concept of God and material entity began with "I thought", and he established his first philosophy. Based on the historical background, the article first examines the necessity of the emergence of "I think" in Descartes' era, mainly the Renaissance and religious reform, a series of individuals trying to free themselves from the bondage of the concept of God and seek the road of freedom. According to the history of philosophy, the historical background and philosophical background involved in Descartes'"my thoughts" are combed. When Descartes was in the Renaissance and religious reform, the voice of personality liberation was very high in the whole era. At the same time, there was the development of science and technology. Under this background, Descartes wanted to construct the philosophy system related to freedom liberation. In terms of philosophical theory, philosophers' exposition of feeling and experience since ancient Greece, as well as the concept of "entity" deeply rooted in the hearts of the people. The relationship with me when God was the highest point of belief in the Middle Ages. According to Descartes' works, the connotation of "I think, so I am" is discussed, including the cause of doubt, the process of leading the meditator to doubt, a series of results reached after meditation, and then the core of this paper "I think". And the derivation of "I think," and the ability to be intuitive to reason, to the spiritual entity, to the concept of God, to the physical entity, and in particular to the physical entity, which Descartes put forward. It was because he was seeking philosophical foundations for the developing natural sciences. After "I think" was determined, there were still some problems in his discourse, but Descartes's "I thought" theory continued to advance in the history of philosophy with his strong vitality. Kant is also a typical philosopher to advance Descartes'"I thought" theory. Kant revised the experience "I think" on the basis of Descartes'"I thought" and put forward a transcendental "I think". To carry Descartes' theory of my thought forward.
【學(xué)位授予單位】：廣西大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2017
【分類號(hào)】：B565.21

【參考文獻(xiàn)】

中國(guó)期刊全文數(shù)據(jù)庫(kù) 前10條

1 高秉江;;“思”與思維著的“我”——笛卡爾和康德自我觀的異同[J];哲學(xué)研究;2011年06期

2 米歇爾·亨利;賈江鴻;;笛卡爾哲學(xué)的源點(diǎn)和現(xiàn)象學(xué)的觀念[J];現(xiàn)代哲學(xué);2011年02期

3 賈江鴻;;重新梳理和思考笛卡爾的身心問(wèn)題[J];自然辯證法研究;2011年03期

4 朱剛;;尋找“沒(méi)有上帝的上帝”——胡塞爾的現(xiàn)象學(xué)神學(xué)初探[J];中國(guó)現(xiàn)象學(xué)與哲學(xué)評(píng)論;2009年00期

5 黃學(xué)勝;;論笛卡爾哲學(xué)中的“上帝”[J];華中科技大學(xué)學(xué)報(bào)(社會(huì)科學(xué)版);2007年04期

6 賈江鴻;;從三個(gè)原初概念看笛卡爾哲學(xué)[J];南開學(xué)報(bào)(哲學(xué)社會(huì)科學(xué)版);2007年01期

7 尚新建;;笛卡爾的“我思”與“人”[J];中國(guó)青年政治學(xué)院學(xué)報(bào);2006年01期

8 馮曉峰;;“我思故我在”及其爭(zhēng)議[J];學(xué)術(shù)論壇;2006年01期

9 吳樹博;從馬丁·路德到笛卡爾——論“因信稱義”與近代主體性哲學(xué)興起的關(guān)系[J];復(fù)旦學(xué)報(bào)(社會(huì)科學(xué)版);2005年04期

10 高秉江;“思”與“在”——笛卡爾對(duì)終極存在的現(xiàn)象學(xué)之思[J];哲學(xué)研究;2005年04期

，

本文編號(hào)：1989846