卡西尔符号人学研究

发布时间：2018-05-06 08:51

本文选题：卡西尔 + 符号　；参考：《兰州大学》2011年硕士论文

【摘要】：本文从符号是人与动物的根本区别出发,阐发了卡西尔的符号人学,旨在说明科学的符号不是唯一的符号,除了科学符号以外,还有直接的、情感的、道德的等诸多符号形式；这些符号形式承载了神话的、宗教的、语言的、艺术的、历史的内容。人类利用自己的符号和符号形式构造实在,从而形成了人类特有的文化世界。反过来,人类的文化世界是符号世界,符号的世界是人文科学世界和自然科学世界的统一。文章共有三章。第一章首先是对卡西尔关于人文科学逻辑的探讨,分三节。第一节说明符号是人文科学的研究对象。第二节阐述了符号的三个层次,一个人文科学概念包括物理存在的、对象表现的和位格表达的三个层次,其中位格表达是人文科学逻辑的突出体现。第三节说明形式原则和因果原则对人文科学和自然科学同样有效。既然卡西尔认为符号是人文科学研究的对象,那么符号又具有什么样的特性呢?第二章就探讨了符号的整体性、功能性、丰富性及其研究方法三个特点。在符号形式哲学中,整体性就表现为符号和符号形式体系不是各种符号和符号形式的简单相加,而是这个体系大于或优于这些要素之和。符号形式的哲学虽然对这些体系分开论述,但它们是统一的,是功能性的统一。各个符号和符号形式之间相互关联,共同置于这些体系之中。丰富性与整体性密切相关,表现为符号构造对象的灵活性,正是如此,人文科学既采取现象学的分析,又对符号进行解释和再解释。这三个特点相互交融共同构成了符号的特性。符号构成的符号世界正是人与动物的显著标志,第三章就全面揭示了人的本性。首先卡西尔对传统人学理论作了梳理,在此基础上,提出了人是符号的动物,一方面符号显示了人的本性,另一方面人类利用它们构造了人类文化。因此,世界是人的符号和符号的人的世界。符号是卡西尔思想的支点,也是贯穿本文的观点连续性的关键词；符号和符号形式的丰富性组成了既包括自然科学,也包括人文科学的符号世界。
[Abstract]:Starting from the fundamental difference between human beings and animals, this paper expounds Cassier's semiotic anthropology, which aims at explaining that scientific symbols are not the only symbols. Besides scientific symbols, there are many symbolic forms, such as direct, emotional, moral and so on. These symbolic forms carry mythical, religious, linguistic, artistic, historical content. Human beings use their own symbols and symbolic forms to construct reality, thus forming a unique cultural world. In turn, the world of human culture is the world of symbols, and the world of symbols is the unity of the world of humanities and the world of natural sciences. The article has three chapters. The first chapter is about Cassier's discussion on the logic of humanities, which is divided into three sections. The first section explains that the symbol is the object of the humanities research. The second section expounds the three levels of symbol, a concept of human science including physical existence, object representation and representation of the three levels, in which the expression of the case is the outstanding embodiment of the logic of the humanities. Section III explains that the principles of form and causation are equally valid for the humanities and the natural sciences. Since Cassirer thinks that the symbol is the object of the humanities research, then what kind of characteristic does the symbol have? The second chapter discusses the integrity, functionality, richness and research methods of symbols. In the philosophy of symbolic form, the wholeness is not the simple addition of various symbols and symbolic forms, but the fact that the system is greater than or superior to the sum of these elements. Although the philosophy of symbolic form discusses these systems separately, they are unified and functional. Symbols and forms of symbols are interlinked and placed together in these systems. Richness and integrity are closely related to the flexibility of the object of symbolic construction. It is precisely so that the humanities not only adopt phenomenological analysis but also interpret and reinterpret the symbols. These three characteristics blend with each other and form the characteristics of symbols. The symbolic world formed by symbols is a remarkable symbol of man and animals. Chapter three reveals the nature of human beings. On the basis of this, Cassier proposed that man is an animal of symbols. On the one hand, symbols show human nature, on the other hand, human beings use them to construct human culture. Therefore, the world is the human symbol and symbol of the human world. The symbol is the fulcrum of Cassier's thought and the key word of the continuity of the viewpoint in this paper. The richness of the symbol and the form of the symbol make up the symbolic world which includes both the natural science and the humanities.
【学位授予单位】：兰州大学
【学位级别】：硕士
【学位授予年份】：2011
【分类号】：C912

【参考文献】