本文選題：柏格森 + 馬克思��； 參考：《東南大學(xué)》2017年碩士論文

【摘要】：存在論是西方哲學(xué)研究的一個重要問題,然而在西方哲學(xué)幾千年的發(fā)展史上存在論的內(nèi)涵卻幾經(jīng)變化,主要經(jīng)歷了從"傳統(tǒng)存在論"到"現(xiàn)代存在論"的轉(zhuǎn)變。尤其在當(dāng)今世界,隨著社會經(jīng)濟(jì)的飛速發(fā)展,各種社會問題層出不斷,嚴(yán)重影響了人的正常發(fā)展,在此情況下,圍繞人的研究就成了現(xiàn)代存在論的核心主題�，F(xiàn)代哲學(xué)的兩大主流人文主義和馬克思主義都關(guān)注人的存在問題。人文主義的主要人物柏格森和偉大的馬克思主義者馬克思雖然都沒有明確提出過自己的存在論,但是存在論的豐富內(nèi)涵卻蘊(yùn)含于他們各自的理論體系中。本文正是以他們理論體系中的存在論思想為主線,深入挖掘二者的存在論思想并展開系統(tǒng)的對比,以柏格森的存在論豐富和補(bǔ)充馬克思的人學(xué)存在論思想,從而使馬克思主義思想更好的指導(dǎo)我們的現(xiàn)實(shí)生活。本學(xué)位論文主要分為四部分:第一章主要是為了厘清存在論的理論范圍。從詞源的角度確定ontology的譯名為存在論,并從西方哲學(xué)史發(fā)展的角度對存在論的研究主題、研究方法、思想內(nèi)容以及哲學(xué)地位做了考察。本章內(nèi)容奠定了以下各章對存在論的研究范圍。第二章研究了柏格森哲學(xué)中的存在論思想,主要包括"反對虛無,存在自足存在"、"世界之存在"和"人的存在"三部分。以反對虛無、證明世界的根本性存在——綿延來批判傳統(tǒng)存在論的本質(zhì)主義思想,并以直覺的思維方式批判傳統(tǒng)的時間觀,從人的真正的時間性存在和自我生成論的角度得出人的存在最終歸宿——獲得深層自我的自由。第三章則是剖析馬克思哲學(xué)中的存在論思想,以馬克思對傳統(tǒng)存在論的批判和超越入手,從其實(shí)踐的革命性特征解析了馬克思關(guān)于"自然存在"、"社會存在"和"人的存在"的理論。并探究了馬克思從經(jīng)濟(jì)學(xué)的角度對人的"勞動時間"和"自由時間"的劃分,繼而得出馬克思人學(xué)存在論的最高宗旨——人與社會的自由全面發(fā)展。最后一章在前兩章的基礎(chǔ)上,從兩人的存在論思維原點(diǎn)與傳統(tǒng)存在論的關(guān)系、關(guān)于人的時間性存在的認(rèn)識、二者思維方式的比較以及對人的存在的最終依歸——自由的不同理解四個方面作了深入的比較。并汲取柏格森存在論中世界的原初存在作為人的存在的活動場域、創(chuàng)造性的直覺思維方式和對自由多樣性的認(rèn)識之所長來補(bǔ)充和完善馬克思人學(xué)存在論中的不足。最終實(shí)現(xiàn)以更全面深入的馬克思存在論指導(dǎo)我們的現(xiàn)實(shí)生活。
[Abstract]:Existentialism is an important issue in the study of western philosophy. However, the connotation of existentialism has changed several times in the history of the development of western philosophy for thousands of years, and has mainly undergone the transformation from "traditional existentialism" to "modern existentialism". Especially in today's world, with the rapid development of social economy, various kinds of social problems are constantly emerging, which seriously affect the normal development of human beings. In this case, the study of human beings has become the core theme of modern existentialism. Both humanism and Marxism in modern philosophy are concerned about the existence of human beings. Bergson, the main figure of humanism, and Marx, the great Marxist, have not clearly put forward their existentialism, but the rich connotation of existentialism is contained in their respective theoretical systems. This paper takes the existentialism thought in their theory system as the main line, deeply excavates their existentialism thought and carries out the systematic contrast, enriches and complements Marx's existentialism thought with Bergson's existential theory. So that Marxist thought better guide our real life. This thesis is divided into four parts: the first chapter is to clarify the theoretical scope of ontology. From the perspective of etymology, the translation name of ontology is called existentialism, and the research subject, research method, ideological content and philosophical status of existentialism are investigated from the perspective of the development of western philosophy history. The content of this chapter establishes the following chapters of the ontology of the scope of research. The second chapter studies the ontology in Bergson's philosophy, which includes three parts: "against nihilism, existence self-sufficiency", "the existence of the world" and "the existence of man". Criticizing the essentialism of the traditional ontology and criticizing the traditional view of time by opposing nihilism, proving the fundamental existence of the world, From the point of view of the real existence of time and the theory of self-generation, it is concluded that the ultimate destination of human being is the freedom to acquire the deep self. The third chapter is to analyze the ontology in Marxist philosophy, starting with Marx's criticism and transcendence of the traditional ontology. This paper analyzes Marx's theories of "natural existence", "social existence" and "human existence" from the revolutionary characteristics of his practice. It also probes into Marx's division of man's "working time" and "free time" from the angle of economics, and then concludes that the highest aim of Marx's theory of human existence is the free and all-round development of man and society. On the basis of the first two chapters, the last chapter discusses the relationship between the origin of the two people's existential thinking and the traditional existentialism, and the understanding of the existence of human time. The comparison of the two modes of thinking and the four aspects of different understanding of man's existence-freedom is made in depth. And draw on Bergson's theory of being that the primary existence of the world as the field of human existence, creative intuitive thinking mode and understanding of the diversity of freedom to complement and improve the shortcomings of Marxist theory of human existence. The ultimate realization of a more comprehensive and in-depth Marxist existentialism to guide our real life.
【學(xué)位授予單位】：東南大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2017
【分類號】：B086

【參考文獻(xiàn)】

相關(guān)期刊論文 前10條

1 左亞文;;馬克思“自由人聯(lián)合體”的人本之維[J];哲學(xué)研究;2014年12期

2 張曉蘭;孟玲;;傳統(tǒng)存在論的確立及其現(xiàn)代發(fā)展[J];南華大學(xué)學(xué)報(bào)(社會科學(xué)版);2014年02期

3 吳紀(jì)龍;;馬克思思想的存在論維度[J];江西社會科學(xué);2014年03期

4 李志強(qiáng);;存在論哲學(xué)的兩個向度:馬克思與海德格爾自由觀比較研究[J];哲學(xué)研究;2012年06期

5 張德廣;;柏格森直覺認(rèn)識和理智認(rèn)識關(guān)系的基礎(chǔ)[J];社會科學(xué)家;2011年10期

6 程慧敏;李和平;;馬克思時間理論的內(nèi)涵及其意義[J];理論學(xué)刊;2011年08期

7 鄒平林;;存在論哲學(xué)的不同路向:馬克思與海德格爾個人理論比較研究[J];甘肅理論學(xué)刊;2010年06期

8 王金福;;對馬克思關(guān)于實(shí)現(xiàn)人的自由全面發(fā)展理論的再思考[J];南京政治學(xué)院學(xué)報(bào);2010年05期

9 梁景時;;存在論的發(fā)展軌跡與海德格爾存在論思想產(chǎn)生的背景——海德格爾存在論思想述論之一[J];通化師范學(xué)院學(xué)報(bào);2010年09期

10 尚杰;;悖謬乃哲學(xué)的姿態(tài)——對柏格森的重新解讀[J];哲學(xué)動態(tài);2009年02期

相關(guān)會議論文 前1條

1 馮志偉;;關(guān)于術(shù)語ontology的中文譯名—“本體論”與“知識本體”[A];第六屆漢語詞匯語義學(xué)研討會論文集[C];2005年

，

本文編號：2036157