论文标题:绝对价值观念如何可能？
Visual Metaphor and the Turn of Space
论文作者 刘尚明
论文导师 冯平,论文学位 博士,论文专业 伦理学
论文单位 复旦大学,点击次数 64,论文页数 138页File Size7890k
2004-04-30论文网 http://www.lw23.com/lunwen_259639702/ 绝对价值观念;情感;意向性;呈现;对象;现象学;构造;生存方式
absolute value idea ;emotion; intentionality ; presentation object ; phenomenology ; construction ; the existent way
19世纪中叶起,哲学凸现了价值论研究,而绝对价值观念的寻求尤其成为它关注的焦点。因为,在迈农、胡塞尔等哲学家看来,如果价值观念是心理的、情感的、历史的,那么它就是相对的,如果价值观念是相对的,那么,人类生活就没有指南,如果哲学没有给人类生活以指南,那么它就没有意义。 需要证明有一个绝对、客观的价值观念存在,这是许多价值哲学家的共识。然而,如何证明它,则智者见智、仁者见仁。这时期哲学家所面对的是价值的认识论问题,它由休谟的三个问题域构成,其问题的焦点在于:相对的情感如何吏绝对的价值观念成为可能。自然主义、情感主义、心理主义、直觉主义都没有能很好的应对这个问题。他们要么怀疑这种绝对价值观念存在,从而走上相对主义,要么就陷入脱离人自身价值与意义的客体主义。 在认识论框架下,迈农与胡塞尔解决这个问题表现出非凡的智慧。他们在意向性理论基础上,从不同角度探讨:相对的情感如何使绝对价值观念成为可能。前期,迈农运用意向性理论和心理学,认为价值只存在于个体之中,价值只有个人性可言,而后期,他把绝对价值观念置于对象理论下来讨论,运用了“呈现”理论,“内容”理论,认为,价值的非个人性是可能的。在他看来,绝对价值观念被情感意向性呈现。胡塞尔则一开始就认为绝对价值观念可能,而且有必要作为自己研究的任务,为此,他批判了价值论自然主义,包括价值的客观主义和心理主义,开创了现象学方法,把价值论的研究域还原到“评价及其相关项”中,认为,价值作为意向性对象是绝对的、客观的。在他看来,绝对价值观念被情感意向性构造。他还发展了一种形式价值论来保证绝对价值观念的可能性。 然而,迈农和胡塞尔用这种方式得出的绝对价值观念就可以给我们生活以指南了吗?如果遵从胡塞尔的现象学方法:“回到事情本身”,那这“事情本身”可能并不是“意识”,而是“生活”。在生活一实践的界面上,绝对价值观念如何可能呢?绝对价值观念作为人类的生存方式,它的可能性蕴含在立足于社会历史的实践追求中。
Since mid-19th century, the exploration of the axiology has been highlighted in the field of philosophy, with the pursuit of absolute value idea as its main concern. Because in the eyes of the philosophers such as Meinong, Husserl etc., value idea will be relative if it is psychological, emotional, and historical; there will be a lack of guidance for the human life if value idea is relative; and if the philosophy doesn"t offer lighthouse for the human life, it will be meaningless.It is the consensus of many axiology philosophers that there is a need to prove the existence of an absolute and objective value idea, but they differ over how to testify that. In the period of mid-19th century, what the philosophers were facing was the axiological epistemology, which consisted of three questions Hume had put forward, of which the essential one being how relative emotion makes the absolute value idea possible. The Naturalism, Emotionalism, Psychologism, and Intuitionism all didn"t deal with the problem very well, either disbelieving in the existence of the absolute value idea and consequently turning to relativism, or sinking into the objectivism, which was divorced from human beings" value and meaning.Meinong and Husserl have showed extraordinary wisdom in solving this problem under the framework of epistemology. Taking the theory of intentionality as a basic line, they explored from different perspectives the problem of how relative emotion makes the absolute value idea possible. Using the theory of intentionality and psychology, Meinong in his early days thought that value only existed in the individual, and it was personal; In his late days, he employed object theory to investigate the absolute value idea and argued that impersonal value was possible. The theory of "presentation" and "content" were used to further prove that, as he viewed that absolute value idea was presented by emotional intentionality. Husserl, however, thought at the very beginning that the existence of absolute value idea was possible and that it was necessary to take it as his task of investigation. He therefore refuted the naturalism of axiology, including its objectivism and psychologism. He initiated the method of phenomenology, recovering the studying field of axiology back to "valuation and its correlated object". Value as the object of intentionality was absolute and impersonal. In his view, absolute value idea was constructed by emotional intentionality. He also developed a formal axiology to ensure the possibility of the absolute value idea.Nonetheless, have the absolute value idea, which Meinong and Husserl educed in this way, given the guidance to our life? If we followed Husserl"s phenomenological method of "recur the things per se", the "things per se" would not be "consciousness" but "life". In the level of life-practice, how was the absolute value idea possible? Absolute value idea is regarded as the existent way of human beings and its possibility is demonstrated in the practical pursuit of social history.
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