本文選題：帕菲特 + 人學(xué)��； 參考：《蘇州大學(xué)》2016年博士論文

【摘要】：德里克·帕菲特及其著作《理與人》和《論什么重要》在西方哲學(xué)特別是當(dāng)代西方倫理學(xué)領(lǐng)域影響很大,但是我國學(xué)術(shù)界對(duì)帕菲特及其思想的研究幾乎空白。結(jié)合馬克思主義人學(xué)來研究帕菲特哲學(xué)中的人學(xué)思想,有重要的理論和現(xiàn)實(shí)意義。帕菲特的哲學(xué)理論是以“理由”和“合理性”為基石的。他認(rèn)為理由是由關(guān)于欲望或目的的對(duì)象的事實(shí)提供的,這些理由是對(duì)象給予的。關(guān)于行動(dòng)的理由,帕菲特結(jié)合道德理論和合理性理論,討論了自利論、后果論。他認(rèn)為,自利論、后果論都是自敗的理論,我們應(yīng)該拒斥自利論和后果論,接受當(dāng)前目標(biāo)論,特別是批判性的當(dāng)前目標(biāo)論。帕菲特試圖鳥瞰道德哲學(xué)的各種理論,并力求尋找到人行動(dòng)的真正理由、尋找道德的最高原則。他系統(tǒng)地分析了康德主義、契約主義與后果主義,認(rèn)為康德契約主義可以同時(shí)是康德式的、契約主義的和后果主義的,在尋求道德最高原則上,康德主義、契約主義與后果主義三種理論“在不同的面上攀爬同一座山峰”。帕菲特還特別關(guān)注人類、人類歷史以及人類的未來或者未來的世世代代。帕菲特哲學(xué)理論中的人學(xué)思想包含對(duì)人的總體認(rèn)識(shí)、人的連續(xù)性存在(“個(gè)人同一性”)、人的權(quán)益和義務(wù)、人的欲望和信念、人格和尊嚴(yán)以及人的利益和人的發(fā)展等等。帕菲特認(rèn)為,人是“理性存在”,人是能理解和回應(yīng)理由的動(dòng)物;個(gè)人不是與身體、大腦和經(jīng)驗(yàn)相分離的獨(dú)立存在的實(shí)體;把人僅僅視為工具是錯(cuò)誤的;人具有某種絕對(duì)的重要性�！皞�(gè)人同一性”思想是帕菲特人學(xué)思想的核心內(nèi)容。帕菲特認(rèn)為,“個(gè)人同一性”是相對(duì)于這種無分支性“單獨(dú)存在”的個(gè)人而言,是個(gè)人在其連續(xù)性生存活動(dòng)中所表現(xiàn)的、具有不斷“復(fù)制”特征且表現(xiàn)為同一完整的傳遞性形態(tài)或聯(lián)系,它主要表現(xiàn)為具有同一完整性的性格、心理屬性與特征,或可還原為一個(gè)同一的個(gè)人“物理形態(tài)”、肉體生命的形象的連續(xù)性存在或特征。它實(shí)質(zhì)上是“人格同一性”。個(gè)人的非同一性變化有兩種情況:如果這種性格、心理的屬性和特征在同一個(gè)人身上發(fā)生非連續(xù)性的“質(zhì)”的變化,但他在“量”上仍屬于同一個(gè)人,就屬于他個(gè)人“質(zhì)的非同一性變化”;若僅僅是個(gè)人生命的物理形態(tài)的、體力能力大小的連續(xù)性變化,則被認(rèn)為是個(gè)人“量的非同一性變化”。有生命的個(gè)人的存在并不保證他具有確定不變的同一性存在,重要的是他個(gè)人心理的持續(xù)性聯(lián)系或關(guān)系(“R”),以及這種聯(lián)系或關(guān)系是如何反映和確定他個(gè)人的生活與價(jià)值屬性。當(dāng)有確定原因與結(jié)果的聯(lián)系以連續(xù)性的經(jīng)驗(yàn)給個(gè)人帶來了確定而明確的呈現(xiàn)為一種統(tǒng)一一致的心理反映時(shí),我們所說的“個(gè)人同一性”才具有確定性。否則,“個(gè)人同一性”就是不確定的。如果“我”具有與心理聯(lián)系性的程度相關(guān)的貼現(xiàn)率而較少關(guān)心較遠(yuǎn)的未來,這是合理的;改變關(guān)于“個(gè)人同一性”的觀點(diǎn),就會(huì)改變我們?cè)诘赖路矫娴囊恍┯^點(diǎn)。帕菲特拒斥了一系列非還原論的觀點(diǎn),認(rèn)為還原論為真。帕菲特并不把個(gè)人看成是一成不變的抽象的人,在目的導(dǎo)向上為利他行為構(gòu)建了形而上學(xué)基礎(chǔ),這些是值得借鑒的。追溯帕菲特人學(xué)思想的理論淵源,可以看出,古希臘自我理性的初步自覺、笛卡兒和康德等人關(guān)于主體問題的思想、洛克和休謨等人關(guān)于“個(gè)人同一性”的爭論,算是帕菲特人學(xué)思想之“先祖”;以海德格爾和薩特為代表的存在主義人學(xué)、以馬爾庫塞和弗洛姆為代表的法蘭克福學(xué)派的“總體性的人學(xué)觀”,算是帕菲特人學(xué)思想之“近親”。帕菲特人學(xué)在理論特質(zhì)上并未消除存在主義人學(xué)和法蘭克福學(xué)派人學(xué)的形而上學(xué)的抽象性,但帕菲特在論證方法上進(jìn)步了。以馬克思主義人學(xué)為理論工具,研究帕菲特的人學(xué)思想,我們發(fā)現(xiàn),人性是一個(gè)多層次多要素的系統(tǒng),人的本質(zhì)是其一切初會(huì)關(guān)系的總和。然而,帕菲特的“理性存在”以及他對(duì)“人”的認(rèn)識(shí),并不能反映人的本質(zhì)。他對(duì)人所作的解構(gòu)主義的碎片化解構(gòu)歪曲了人的存在本質(zhì)和存在特征。帕菲特考察人的連續(xù)存在沒有考慮人的社會(huì)存在,沒有考慮到人的存在是自然存在、精神存在和社會(huì)存在的統(tǒng)一。帕菲特關(guān)于未來人的發(fā)展不等于人的自由全面發(fā)展,他對(duì)“未來的世世代代”的關(guān)注也是狹隘的。帕菲特在超越思辨哲學(xué)唯心史觀和還原論方面僅靠方法改進(jìn)仍不夠。除了以馬克思主義人學(xué)研究帕菲特人學(xué)思想之外,我們還應(yīng)該用科學(xué)的態(tài)度對(duì)待西方哲學(xué)和西方人學(xué)思想,立足現(xiàn)實(shí)繼承和發(fā)展馬克思主義人學(xué),從而更好地指導(dǎo)經(jīng)濟(jì)、政治、文化、社會(huì)等領(lǐng)域的人學(xué)實(shí)踐。
[Abstract]:Derek Parfitt and his works, "theory and Man >" and "what importance" have great influence in the field of western philosophy, especially in the field of contemporary western ethics, but the study of Parfit and his thoughts is almost blank in our academic circles. It is of great theoretical and practical significance to study the thought of humanism in Parfit's philosophy by the combination of Marx's philosophy. Parfit's philosophical theory is based on "reason" and "reasonableness". He thinks that the reason is provided by the facts about the object of desire or purpose. These reasons are given by the object. On the grounds of action, Parfit discusses the theory of morality and the theory of rationality, and discusses the theory of self interest and consequence. He thinks that the theory of self interest and the consequence of the consequences. The theory of self defeat is a self defeating theory. We should reject the theory of self interest and consequence, accept the current goal theory, especially the critical current objective theory. Parfit tries to get a bird's eye view of various theories of moral philosophy and seek the real reason for human action and find the highest principle of morality. He systematically analyses Kantianism, contract doctrine and consequence. Kant's doctrine that Kant's contract doctrine can simultaneously be Kantian, contractual and consequence, and "climbs the same mountain on different sides" on the three theories of the pursuit of moral principle, kantiism, contract doctrine and consequence doctrine. Parfit also pays special attention to human, human history and the future or future of human beings. Human learning in Parfit's philosophical theory includes the overall understanding of people, the existence of Human Continuity ("individual identity"), human rights and obligations, human desires and beliefs, personality and dignity, human interests and human development, etc. Parfit believes that human beings are "rational existence", and people can understand and respond to reasons. An individual is not an entity that is independent of the body, the brain, and the experience; it is wrong to think of a man as a tool; a man has some absolute importance. "Personal identity" is the core of Parfit's human thought. Parfit believes that "personal identity" is relative to this kind of non branch. In the case of "individual", the individual is manifested in its continuous survival activities, having the constant "replicating" characteristics and showing the same complete transitive form or connection. It is mainly characterized by the character of the same integrity, the psychological attributes and characteristics, or the same individual "physical form", and the body life. The existence or characteristic of the continuity of the image. It is essentially "the identity of personality". There are two situations in which the individual is not identical. If this character, the attribute and characteristic of the mind changes in the "quality" of the same person on the same person, he still belongs to the same person on the "quantity", which belongs to his personal "qualitative and non identical". "Sexual change"; if only the physical form of the individual's life, the continuous change of the size of the physical ability, is considered to be the individual "the non identical change of quantity". The existence of a living individual does not guarantee that he has a definite identity of identity, and the important is the continuous relationship or relationship of his personal psychology ("R"), and this The relationship or relationship is how to reflect and determine his personal life and value attributes. When there is a definite relationship between the cause and the result and the continuous experience gives the individual a definite and clear presentation of a unified and consistent psychological reflection, the "individual identity" we say has certainty. Otherwise, "personal identity" It is not sure. It is reasonable if "I" have a discount rate related to the degree of psychosocial degree and less concern for a far future; it will change some of our moral views on the idea of "personal identity". Parfit rejects the view of a series of non reductionism, that the theory of reductionism is true. Fate does not regard individual as an unchangeable and abstract person, and has built a metaphysical basis for altruistic behavior in the direction of purpose. These are worthy of reference. Tracing back to the theoretical origin of Parfit's human thought, we can see that the primary consciousness of ancient Greek self reason, Cartesian and Kant and others on the subject matter, Rock and The argument about "individual identity" by Hume and others is the "ancestor" of Parfit's thought of human beings; the existentialism, represented by Heidegger and Sutter, and the "overall humanistic view" of the Frankfurt school, represented by Marcuse and Fromm, are the "close relatives" of Parfit people. It does not eliminate the abstractness of the metaphysics of existentialism and the Frankfurt School of humanism, but Parfit progresses in the method of argumentation. Taking Marx's theory as a theoretical tool and studying Parfit's humanistic thought, we find that human nature is a multi-level and multi element system, and the essence of human being is all its initial closing. However, Parfit's "rational existence" and his understanding of "man" do not reflect the nature of human beings. His deconstruction of the deconstruction of human beings distorts the nature and characteristics of human existence. Parfit inspects the continuous existence of human beings without considering the existence of human beings, and does not take into account the existence of human beings. There is an existence, the existence of spiritual existence and the unity of social existence. Parfit's development of the future is not equal to the free and comprehensive development of human beings. His attention to "the future generations" is also narrow. Parfit is still not enough only by means of method improvement in transcending speculative philosophical idealism and reductionism. Except for the study of Marx's human studies In addition to the thought of fist, we should also treat western philosophy and western humanism with a scientific attitude, inherit and develop Marx's humanism based on reality, and thus better guide the practice of human learning in the fields of economy, politics, culture and society.
【學(xué)位授予單位】：蘇州大學(xué)
【學(xué)位級(jí)別】：博士
【學(xué)位授予年份】：2016
【分類號(hào)】：B561.59
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本文編號(hào)：2103858