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海德格尔从此在出发对费希特的自我概念进行了一种存在论阐释,颠覆了近代主体性哲学的传统。在他看来,费希特的自我与此在有着某种亲缘性,而作为本源行动的设定显示了其与存在的内在关联。绝对自我预设了有限性的存在,非我则作为自我展开的视域构成了此在超越的可能性,而绝对自我的实现正是建基于此在的这种超越的“能在”之上。从此在出发的存在论解读使人与存在的关联重新得以显现,而此在与自我的主体性争辩让主体性在其根据处与存在相关联,正是在对存在的理解中主体性获得其根据。
From the beginning, Heidegger carried out an ontological interpretation of Fichte’s self-concept and subverted the tradition of modern subjective philosophy. In his view, Fichte’s ego has some kind of affinity with this, and the setting as a source of action shows its intrinsic connection with existence. The absolute self presupposes the existence of the finite, the non-self as the horizon of self constitutes the possibility of transcendence, and the realization of the absolute self is based on this transcendent Above. Since then, the ontological interpretation of departure has reappeared the connection between man and existence, and this has been related to the subjectivity of subjectivity in which subjectivity is related to existential existence, precisely in the subjective understanding of existential existence according to.