本文選題：叔本華 + 悲觀主義��； 參考：《南京大學(xué)》2017年碩士論文

【摘要】：叔本華的意志哲學(xué)問世于德國(guó)唯心論如日中天之時(shí)�？此撇缓蠒r(shí)宜,實(shí)際上,是西方哲學(xué)自身發(fā)展、時(shí)代思潮共同作用的產(chǎn)物。叔本華以其意志的形而上學(xué)為基礎(chǔ),提出了其悲觀主義和痛苦的學(xué)說,要求人們直面這個(gè)世界痛苦的本質(zhì)。而他這么做,不僅僅是出于對(duì)人生意義的真摯追尋,也是對(duì)東西方先哲們的相關(guān)思想進(jìn)行回應(yīng)的結(jié)果。叔本華強(qiáng)調(diào)痛苦,是讓人首先直面痛苦的事實(shí),然后去尋求痛苦的解脫。而在叔本華看來,從痛苦中解脫有三種途徑:首先,是在物我相融的審美意識(shí)中,通過對(duì)作為對(duì)象的柏拉圖式理念的思考暫時(shí)擺脫意志的奴役。而柏拉圖式的理念,對(duì)于叔本華來說,不僅是暫時(shí)逃離痛苦的韁繩,也是其完整科學(xué)的解釋這個(gè)世界的必要組成部分。對(duì)叔本華關(guān)于審美意識(shí)方面的內(nèi)容,存在著一些爭(zhēng)論,特別是關(guān)于人們?cè)趯徝酪庾R(shí)如何達(dá)到物我相融,以及叔本華關(guān)于悲劇的相關(guān)理論和對(duì)藝術(shù)的看法相矛盾;其次,是通過道德行為致力于減少他人的痛苦。叔本華重新解釋人的行為,認(rèn)為人的行為是人的性格對(duì)動(dòng)機(jī)做出的反應(yīng)。動(dòng)機(jī)按照目的分為四種,即利己,利他,邪惡和不知名。只有出于利他動(dòng)機(jī)做出的行為才具有道德意義,他以此為基礎(chǔ),提出了自己同情的道德學(xué)說。盡管叔本華同情的道德理論存在著一些理論上的矛盾,但是不可否認(rèn)的是,他的道德學(xué)在批判西方個(gè)體獨(dú)特性等觀念上有著重要意義;最后,在禁欲主義中,人由于看清了這個(gè)世界注定痛苦的本質(zhì),慢慢轉(zhuǎn)向了否定意志,以期獲得最終的自由。叔本華關(guān)于禁欲主義的內(nèi)容,有前后兩個(gè)不同的版本,最終一種通過溫和、平緩的方式去否定意志的禁欲主義,代替了之前有著極端行為的禁欲主義。叔本華關(guān)于從痛苦中徹底獲得解脫的理論,也就是其否定意志的理論,一直以來爭(zhēng)議頗多,這里關(guān)鍵在于理解,當(dāng)叔本華將否定意志后,進(jìn)入到一種"虛無",這里的虛無是相對(duì)而言的,并不是絕對(duì)的虛無。叔本華否定意志的理論,可以看到強(qiáng)烈的印度思想的痕跡,只有對(duì)印度思想進(jìn)行一定的了解,才能把握叔本華哲學(xué)中痛苦相關(guān)的說教。叔本華對(duì)于印度思想的吸收借鑒是具有創(chuàng)造性、開拓性的嘗試。雖然他的痛苦學(xué)說具有一定的悲觀主義色彩,但是他通過對(duì)現(xiàn)實(shí)的思考、東西方哲學(xué)傳統(tǒng)的批判以及融貫東西方思想,提出對(duì)人生意義、宗教和哲學(xué)的關(guān)系以及對(duì)于西方文明發(fā)展歷程的反思,這些都是具有獨(dú)特的意義。
[Abstract]:Schopenhauer's philosophy of will came out at the height of German idealism. It seems anachronistic, in fact, it is the product of western philosophy's own development and the trend of thought of the times. Schopenhauer, based on the metaphysics of his will, puts forward his theory of pessimism and suffering, which requires people to face up to the essence of suffering in this world. He did so not only out of a sincere search for the meaning of life, but also as a response to the ideas of Eastern and Western philosophers. Schopenhauer stresses that pain is the fact that one faces pain first, and then seeks relief from it. In Schopenhauer's view, there are three ways to extricate from suffering: first, in the aesthetic consciousness of the fusion of object and self, we can get rid of the bondage of will temporarily through thinking about the platonic idea as the object. For Schopenhauer, the Platonic idea is not only a temporary escape from the reins of pain, but also a necessary part of his complete and scientific explanation of the world. There are some arguments about Schopenhauer's aesthetic consciousness, especially about how people achieve the fusion of the aesthetic consciousness, and the contradiction between Schopenhauer's theory about tragedy and his views on art. It is through moral behavior to work to reduce the suffering of others. Schopenhauer reinterprets human behavior as a reaction of personality to motivation. Motivation is divided into four categories according to purpose: self-interest, altruism, evil and unknown. Only acts motivated by altruism have moral significance, on which he puts forward his moral doctrine of compassion. Although Schopenhauer's moral theory of sympathy has some theoretical contradictions, it is undeniable that his moral theory is of great significance in criticizing the individual uniqueness of the West; finally, in asceticism, By seeing the painful nature of the world, man slowly turns to negative will in the hope of ultimate freedom. Schopenhauer's content about asceticism has two different versions before and after, and finally one kind of asceticism, which negates will in a gentle and gentle way, replaces the asceticism which had extreme behavior before. Schopenhauer's theory of complete relief from suffering, his theory of negating will, has long been controversial. The key here is to understand that when Schopenhauer will deny will, Enter into a "nothingness", here nihilism is relatively, is not absolute nothingness. Schopenhauer's theory of negating will can see the traces of strong Indian thought. Only by understanding Indian thought to a certain extent can we grasp the painful preaching in Schopenhauer's philosophy. Schopenhauer's reference to Indian thought is a creative and pioneering attempt. Although his theory of pain has a certain color of pessimism, he puts forward the significance of life through thinking about reality, criticizing the traditional philosophy of the East and the West and merging the thought of the East and the West. The relationship between religion and philosophy, as well as the reflection on the development of Western civilization, are of unique significance.
【學(xué)位授予單位】：南京大學(xué)
【學(xué)位級(jí)別】：碩士
【學(xué)位授予年份】：2017
【分類號(hào)】：B516.41

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相關(guān)期刊論文 前4條

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本文編號(hào)：2014712