【作者】 石碧球；

【导师】 金延；

【作者基本信息】 陕西师范大学 ， 外国哲学， 2005， 硕士

【摘要】 形而上学作为人之本质和天命,是不能也不可能被拒斥的。完全以反叛姿态出现在形而上学面前的海德格尔,他的思想,并没有离开形而上学而去。对他来说,索思形而上学并不是要摧毁形而上学,其根本动机乃是基于传统形而上学“是什么”的探究方式根本不可能经验到形而上学的本质,因而必须重新开启一条通往存在的现象学之路。这条路就是要通往存在近邻处的“林中空地”。踏上这条林中小路就是那个充满迷误的返回步伐,即返回到一种对形而上学本质的“思”中。这种“思”关注着摆脱存在之天命注定的存在之遗忘。 林中有路,林中多歧路。对海德格尔来说,探寻存在的道路有三条:通过现象学的还原,追寻希腊语源和希腊式思维的原始魅力;通过现象学解构,重新解释从柏拉图到尼采的西方哲学史,以到达关于存在的原始经验;通过现象学建构,在新的地基上寻求一种解说存在意义的新境域。本文将以此为路标,探索海德格尔所走过的哲学运思之路。文章除了导论和结束语外正文共分三部分。 导论部分,文章从形而上学在哲学史上所遭受的境遇出发重提究竟什么是形而上学这一古老的哲学问题,并通过对形而上学历程的简单回顾来反思海德格尔探究形而上学问题的真正动机所在。针对在现有的研究中关于海德格尔对待形而上学原初态度——海德格尔研究形而上学,克服形而上学的本意即在于力图寻求对形而上学的出走——上的一致的误解,文章提出了新的阐释海德格尔的方式:以海德格尔的方式解读海德格尔。这就要求我们从整体上追踪海德格尔的思想运动,力图阐明海德格尔思想中未曾言明的东西。 第一部分,海德格尔视角下形而上学本质的透视。文章主要从以下几个方面切入:(1)形而上学基本问题的提出。这一问题在海德格尔那里被归结为“为什么存在者存在而无反倒不在”。基于此,要展开对形而上学的追问即是要第一,追问存在的问题;第二,追问无之问题。(2)追问存在的问题。海德格尔试图从两条路径来解答这一问题。其一,追问“存在”这个词的语法和语源。其二,倾听希腊话语的自行言说。通过对早期希腊话语的“倾听”,存在作为同一的physis(自然)、logos(逻各斯)和Denken(思)的三位一体已自行显示。在此关联中,存在的本质被经验为无蔽状态。存在显现为虚无。(3)追问无之问题。无并非纯粹的空无,基于畏的启示,无乃是存在者“在起来”的最终根据。在这一根据中更多还原

【Abstract】 Metaphysics is the essence and kismet of human, and it is impossible to be refused. Although Heidergge was agaist metaphysics, but his thought isn’t divorced from metaphysics. For him, the purpose of pondering metaphysics is not smashing metaphysics ,but looking for a way leading to phenomenology based on that tradional metaphysics which sticks to the style of "asking what it is" can not grasp the essence of metaphysics. The way leads to "the vacant place in the forest " which is near the being, and it is a open-eared way, it don’t beg for becoming the way of salvation or bringing about new wisdom. Stepping on the path in the forest means returning to reflecting about the essence of the metaphysics. The reflecting focus on There are allays in the forest. There are a lot of branch roads. Heidergge discover three ways to the being: through phenomenological reverting to search the original meaning of Greek being; through phenomenological to get the original meaning of being; through phenomenological construction to look for a new area in which we can explain the meaning of the being, in the thesis it is called landmark.Preface Part: The thesis starts from the encounter of metaphysics in the history of philosophy and then raised the question "what on earth is metaphysics" -an old philosophical question another time, through looking back the history of the metaphysics the thesis expores Heidergge’s true motivation to probe into the metaphysics. Aimming at a lot of wrong explaination about Heidergge’s attitude to the metaphysics, that is that Heidergge wanted to get out of the metaphysics, the thesis raised new way to expound Heidergge: explain Heidergge in Heidergge’s way. This requires us to grasp the development of Heidergge’ thought ,the thesis attempts to find the meaning that wasn’t spoken out directly.Part One: Looking into the essence of the metaphysics in the view of Heidergge. The part has three layers: (1) the bringing forward of the basic question of metaphysics. The question was summarized by Heidergge as "why does the being exist but naught not" .So we should discuss the problem of the being and the naught in order to examin the metaphysics minutely. (2) questioning the being closely. Heidergge tried to answer the question in two ways: Firstly, he reseach the grammar and derivation of the being. Secondly, listening to Greek words . Through listening to the ancient Greek words ,thetrinitarian being including physis, logos and thinking has .(3) questioning the naught closely. The naught is not purely empty. Based on the enlightenment of fear, the naught is the final foundation of the being. In the foundation the the reason why the being is the being has been surpassed completely. The surpass denotes that the naught is metaphysical problem. (4)The essential essence of the being(the naught): apriority. The essential feature of the problem of the being and the naught is not experiential and superexperiential, but transcendent.(5) the style of asking about the problem of the being: how is the being. We can not ask "what is the being", and only can ask "how is the being", because the problem of the being (the naught) is transcendent. So Heidergge got the enlightment from Kant and applied his way of reseach in phenomenology created by Husserl.Part Two: Tradional metaphysics doesn’t understand the essence of the metaphysics clearly. Tradional metaphysics forgets the essence of the metaphysics due to its style of asking. So , in order to examine the problem of the being clearly ,we must research .that is . The thesis explain from three angles: (1) the being changes into ousia which includes idea and energeia. The change began from Plato and Aristolte.(2)The truth changes into the assurance. The change began from Descartes. After Descartes, all modern philosophy develops in the sphere. (3) power will and forever metempsychosis. NietzschePart Three: There is a "vallay in the forest" on which we can reexperience the essence of the metaphysics based on the new groundwork. The thesis discuss from three aspects: (1) running ba更多还原