【作者】 杨静；

【导师】 王珏；

【作者基本信息】 华中科技大学 ， 外国哲学， 2015， 硕士

【副题名】加缪荒谬思想研究

【摘要】 阿尔伯特·加缪是二十世纪法国伟大的思想家,他一生思想的核心即在于对生命意义的确立与追求。而当他确立以后,他的一生便都在为这种价值而奔走呼号。这个价值即是加缪找寻到的由经验理性所确立的人性的存在价值,即人性的爱与美,即善的理想。在加缪的哲学中,生命意义乃是分为两个层面:超越性存在下的生命意义与经验理性下确立的生命意义。形而上的探求由于超越了理性的限度而是人所无法获得的,由此,世界与人本身的不可理解性、无法理性化约性即构成了荒谬感的产生,荒谬即是人对统一的渴求与世界的非理性之间的一种根本的对立与离异,是人与其存在根基的分离。而面对荒谬,重要的是如何选择与生活。加缪首先否定了三种在他看来错误的解决方式。首先即是生理自杀。生理自杀取消了个体存在,使荒谬随着三位一体中其中一方的消解而也随之消失,但却只是荒谬的消解而不是荒谬的真正解决;其次,哲学的自杀通过对绝对的理性亦或非理性的上帝的飞跃而将荒谬的矛盾予以化解,但却因对明晰性的丧失而只是思想所采取的一种便利方法,而加缪所坚持的乃是一种中间道路:承认理性的局限,但同时也不否定理性在其经验范围内的有效性;最后,通过一种绝对的否定与绝望的主观意愿,通过以恶制恶,彻底荒谬逻辑下的虚无主义,最终只能走向自我与他人的痛苦毁灭而无助于问题的解决。概言之,以上这些方式都是对生命意义的异化而不是对生命意义的真正探求。因此加缪认为,面对荒谬,首先要做的即是在荒谬中坚持生存,而这种坚持本身即具有一种反抗的意义,突显了生命的“重”与人性的崇高,加缪称之为荒谬的反抗,而这乃是加缪从荒谬中所推出的第一个结论。其次则是荒谬的激情与荒谬的自由。当超越性存在下的生命意义不可获得时,加缪转而在经验的范围内确立了人性的存在价值与意义,它因具有经验理性下的普遍性与可靠性而使得人的存在可以依偎与奠基其上。因而荒谬的激情即是对无穷经历人性的爱与美的激情,即是对当下生活中即存在着的价值与意义的激情。而荒谬的自由则更突显了一种从对未来的幻想中解放出来的自由,继而也包含了一种对人性之爱与大地之美无限经历与创造的自由。而加缪也由此确立了荒谬的人的生活准则,一种量的伦理:最大可能地去经历、体验生活中的爱与美,并同时努力创造这种价值。应注意的是,加缪对人性价值的确立因形而上的前提而不同于一般的伦理道德,具有深刻的存在论内涵。而对人性价值的永恒确立则使加缪在看待现实革命中发生的对人性的无情践踏即革命暴力与恐怖主义时,持坚决的反对与批判态度。在加缪看来,革命只是一种实现理想的手段,其本身并不具有任何的意义的充足性。因而任何形式的革命都不能最终凌驾于人性之上,而必须以对人生命权利与尊严的尊重为根本的底线,坚持有限度的反抗。更多还原

【Abstract】 Albert Camus is the great French thinker of the 20 th century, the core of his thought for all his life is just to find and establish the meaning of life. And when he finds it, all his life is in campaigning for his value. It’s the value of humanity, which is established by the experiential sense, we can also call it the value of goodness.In Camus’ s view, the meaning of life can be divided by two parts: one is in the perspective of metaphysics, and the other one is belong to the range of experience. The former can’t be attained because it is beyond the human sense, we can’t understand the world and even ourselves, so the feeling of absurd is just produced. Absurdity is a fundamental contradiction between the human thirst for metaphysics and the world’s irrationality. But meeting with the absurdity, the most important thing is how to choose and live.Camus rejects three ways that he thinks they are wrong. Firstly it will be the physiological suicide, it cancels the individual existence, making the absurdity also disappears as a trinity when one of it has gone, so the suicide is not the real effective solution for absurd. Secondly it will be the suicide of philosophy. in this way, the soul of human is consoled in the faith of the God, which is the symbol of absolute sense or irrationality. Camus thinks it is just for the ease of mind which has lost its clarity. What Camus chooses is the doctrine of the mean, he admits the limits of rationality, but he also don’t deny the effectiveness of ration within the scope of experience. Lastly, the complete logic of absurd leads to the value nihilism which means the absolute will of despair and negative, it ends in the miserable destruction of the self and others. In a word, above all is just the alienation of the meaning of life rather than the real pursuit of it, so Camus just denies them.In Camus’ s opinion, the right way dealing with the absurd is to face it firstly, and then adhere to the life in the absurd. the surviving and persistence itself just have a meaning ofresistance, Camus just calls it the resistance of absurd. it shows the weight of life and the lofty of humanity, and this is the first inference from absurd. And the other two are the freedom of absurd and the passion of it. we can’t get the meaning of life in the view of metaphysics, but what we can do is to find the happiness and value of humanity in the experiential sense which has the reliability and validity. In this case, the passion is just for the experience of love and beauty in the humanity, which can be felt and got in every day. And the freedom will be understood better if it’s in the meaning of liberation, the one that is out of the fantasy of the future, and the other one following that will be the freedom of creation. Accordingly Camus claims a principle of quantity as the rule of life: to experience the love and beauty in life as much as one can, and endeavor to create this value at the same time. What we should notice is, the value of humanity that Camus has set is different from the ethics that we generally say, it has the profound connotation of the ontology.So in the real life, Camus strongly opposes the unjust violence happened in the revolution and the terrorism. He thinks that the revolution is just a kind of way to achieve our ideal, it doesn’t have any meaning itself. so any form of revolution cannot ultimately be over humanity, it must restrain itself in a bottom line, which is the right of life and the dignity as a person. What Camus insists is a limited resistance.更多还原