叔本華非理性直觀認(rèn)識論研究
發(fā)布時間：2018-10-19 06:37
【摘要】：直觀認(rèn)識是從古至今一直探討的哲學(xué)問題。它不僅涉及到知識的來源,認(rèn)識的能力,認(rèn)識的范圍等問題,而且還關(guān)涉人與世界的關(guān)系、人類生存結(jié)構(gòu)、自由等倫理問題。從哲學(xué)史的歷史來看,直觀認(rèn)識問題的研究是從古希臘開始,到了叔本華才從非理性的角度作出了解釋,把直觀認(rèn)識放到至高點,把理性當(dāng)作非理性的奴仆。這使得改變了傳統(tǒng)的哲學(xué)思維方式,形成了非理性流派。直觀認(rèn)識論是叔本華哲學(xué)思想的主線,自始至終貫穿于他的哲學(xué)思想當(dāng)中。它是叔本華唯意志本體論的出發(fā)點,同時也是倫理思想形成的前提。叔本華首次公開反對理性,批判以理性為主的思想體系,揭露理性主義的缺陷。以此提出了直觀認(rèn)識論思想。本論文從認(rèn)識論角度,尋找叔本華直觀認(rèn)識論的形成條件,試圖展示貫穿于叔本華哲學(xué)思想中的直觀認(rèn)識論的基本內(nèi)容、特點及其意義。第一部分簡述叔本華生平事跡,理清他整個哲學(xué)思想發(fā)展過程,闡述其性格與生活經(jīng)歷對他哲學(xué)思想的影響。任何時代的哲學(xué)思想都是以當(dāng)時的歷史背景為基礎(chǔ),以前人的思想為源泉。因此,第二部分是以叔本華直觀認(rèn)識論形成的歷史背景和理論來源為探索,闡述叔本華所處時代的特點及其直觀認(rèn)識論是如何形成發(fā)展的。第三部分,梳理了叔本華直觀認(rèn)識論基本思想。首先,說明了叔本華直觀認(rèn)識的對象就是表象、意志和理念,指出它們各自的特點和不同。其次,交代了依照對象的不同,叔本華的直觀認(rèn)識分為表象的直觀、意志的直觀、理念的直觀。解釋了直觀認(rèn)識如何認(rèn)識對象,有什么樣的結(jié)果。最后,歸納出叔本華直觀認(rèn)識論的整體性、直接性和主體和客體統(tǒng)一性等特征。叔本華直觀認(rèn)識論在西方哲學(xué)史上有著劃時代的意義。他批判理性,宣揚(yáng)非理性,形成了非理性流派,引起了轟動,但是過于重視非理性,有著把意志論放在絕對位置等不足之處,因此第四部分評述了叔本華直觀認(rèn)識論的意義及局限性。
[Abstract]:Intuitive understanding is a philosophical problem that has been discussed since ancient times. It involves not only the source of knowledge, the ability of knowledge, the scope of knowledge, but also the relationship between human beings and the world, the structure of human existence, the freedom and other ethical issues. From the history of philosophy, the study of intuitive cognition began in ancient Greece, and it was only in Schopenhauer that he explained it from the angle of irrationality, put intuitive cognition to the highest point, and regarded reason as the servant of irrationality. This has changed the traditional mode of philosophical thinking and formed an irrational school. Intuitive epistemology is the main line of Schopenhauer's philosophy thought, which runs through his philosophy thought from beginning to end. It is the starting point of Schopenhauer's will ontology and the premise of the formation of ethical thought. Schopenhauer, for the first time, openly opposes reason, criticizes the rational thought system and exposes the defects of rationalism. On this basis, it puts forward the idea of intuitive epistemology. This paper looks for the forming conditions of Schopenhauer's intuitive epistemology from the perspective of epistemology, and tries to show the basic content, characteristics and significance of intuitive epistemology which runs through Schopenhauer's philosophy. The first part briefly describes Schopenhauer's life story, clarifies his whole philosophical thought development process, and expounds the influence of his character and life experience on his philosophy thought. The philosophical thoughts of any era are based on the historical background of the time, and the former human thoughts as the source. Therefore, the second part is to explore the historical background and theoretical sources of the formation of Schopenhauer's intuitive epistemology, expounding the characteristics of Schopenhauer's era and how the intuitive epistemology is formed and developed. The third part, combs Schopenhauer intuitive epistemology basic thought. First of all, it explains that Schopenhauer's object of intuitionistic cognition is representation, will and idea, and points out their respective characteristics and differences. Secondly, according to the different objects, Schopenhauer's intuitionistic cognition is divided into visual representation, intuition of will and intuitionistic of idea. Explain the intuitive understanding of how to understand the object, what kind of results. Finally, the author summarizes the characteristics of Schopenhauer's intuitive epistemology, such as integrity, directness and unity of subject and object. Schopenhauer's intuitive epistemology has epoch-making significance in the history of western philosophy. He criticized reason, preached irrationality, formed an irrationality school, caused a sensation, but paid too much attention to irrationality and had some shortcomings, such as putting the volition in the absolute position. The fourth part comments on the significance and limitation of Schopenhauer's intuitive epistemology.
【學(xué)位授予單位】：內(nèi)蒙古師范大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2017
【分類號】：B516.41
本文編號：2280433
[Abstract]:Intuitive understanding is a philosophical problem that has been discussed since ancient times. It involves not only the source of knowledge, the ability of knowledge, the scope of knowledge, but also the relationship between human beings and the world, the structure of human existence, the freedom and other ethical issues. From the history of philosophy, the study of intuitive cognition began in ancient Greece, and it was only in Schopenhauer that he explained it from the angle of irrationality, put intuitive cognition to the highest point, and regarded reason as the servant of irrationality. This has changed the traditional mode of philosophical thinking and formed an irrational school. Intuitive epistemology is the main line of Schopenhauer's philosophy thought, which runs through his philosophy thought from beginning to end. It is the starting point of Schopenhauer's will ontology and the premise of the formation of ethical thought. Schopenhauer, for the first time, openly opposes reason, criticizes the rational thought system and exposes the defects of rationalism. On this basis, it puts forward the idea of intuitive epistemology. This paper looks for the forming conditions of Schopenhauer's intuitive epistemology from the perspective of epistemology, and tries to show the basic content, characteristics and significance of intuitive epistemology which runs through Schopenhauer's philosophy. The first part briefly describes Schopenhauer's life story, clarifies his whole philosophical thought development process, and expounds the influence of his character and life experience on his philosophy thought. The philosophical thoughts of any era are based on the historical background of the time, and the former human thoughts as the source. Therefore, the second part is to explore the historical background and theoretical sources of the formation of Schopenhauer's intuitive epistemology, expounding the characteristics of Schopenhauer's era and how the intuitive epistemology is formed and developed. The third part, combs Schopenhauer intuitive epistemology basic thought. First of all, it explains that Schopenhauer's object of intuitionistic cognition is representation, will and idea, and points out their respective characteristics and differences. Secondly, according to the different objects, Schopenhauer's intuitionistic cognition is divided into visual representation, intuition of will and intuitionistic of idea. Explain the intuitive understanding of how to understand the object, what kind of results. Finally, the author summarizes the characteristics of Schopenhauer's intuitive epistemology, such as integrity, directness and unity of subject and object. Schopenhauer's intuitive epistemology has epoch-making significance in the history of western philosophy. He criticized reason, preached irrationality, formed an irrationality school, caused a sensation, but paid too much attention to irrationality and had some shortcomings, such as putting the volition in the absolute position. The fourth part comments on the significance and limitation of Schopenhauer's intuitive epistemology.
【學(xué)位授予單位】：內(nèi)蒙古師范大學(xué)
【學(xué)位級別】：碩士
【學(xué)位授予年份】：2017
【分類號】：B516.41
【參考文獻(xiàn)】
相關(guān)期刊論文 前10條
1 谷明書;王士良;;論叔本華哲學(xué)思想的理論來源與基本特質(zhì)[J];江西教育學(xué)院學(xué)報;2013年04期
2 鄧曉芒;;西方哲學(xué)史中的理性主義和非理性主義[J];現(xiàn)代哲學(xué);2011年03期
3 吳道蘭;;20世紀(jì)初叔本華思想傳播途徑研究[J];美與時代(下半月);2009年05期
4 余慧元;作為認(rèn)識論的相論及其歷史影響[J];湖北大學(xué)學(xué)報(哲學(xué)社會科學(xué)版);2005年02期
5 金惠敏;內(nèi)部感覺的效能邊界——論叔本華意志認(rèn)識論的內(nèi)在矛盾[J];首都師范大學(xué)學(xué)報(社會科學(xué)版);2002年01期
6 成海鷹;叔本華哲學(xué)百年研究綜述[J];現(xiàn)代哲學(xué);2001年03期
7 金惠敏;身體作為同一的認(rèn)識者和被認(rèn)識者——論叔本華對自在意志的探詢[J];中國人民大學(xué)學(xué)報;2000年05期
8 胡敏中;現(xiàn)代西方非理性主義認(rèn)識論的失誤和貢獻(xiàn)[J];青海社會科學(xué);1999年04期
9 戴文麟;叔本華直觀認(rèn)識論述評[J];南京大學(xué)學(xué)報(哲學(xué).人文科學(xué).社會科學(xué)版);1999年03期
10 戴文麟;向理性主義哲學(xué)權(quán)威的挑戰(zhàn)——評叔本華對黑格爾哲學(xué)的批判[J];南京大學(xué)學(xué)報(哲學(xué).人文科學(xué).社會科學(xué)版);1998年03期
，本文編號：2280433
本文鏈接：http://sikaile.net/zhexuezongjiaolunwen/2280433.html
