李泽厚“情本体论”研究

发布时间：2018-04-23 20:55

本文选题：李泽厚 + 情本体论　；参考：《湖南师范大学》2013年博士论文

【摘要】：“情本体论”是李泽厚近20年来思想的重心所在,也是李泽厚近30年思想活动的主线之一：一方面,它是李泽厚“主体性”思想的延续与发展；另方面,在新的时代和文化语境下,它则开启出了新的问题域。李泽厚虽然在著作中反复言及“情本体”,但并未做系统集中的理论阐发,比较深入的专题研究成果亦尚嫌不足,这增加了理解的难度,所以梳理“情本体论”的发展线索、把握其理论体系、挖掘其思想内涵、阐发其现实与理论意义便很有必要。本文包括绪论、正文和结语三大部分。 “绪论”包括“论文的选题意义”、“现有研究成果述评”和“论文研究内容与创新点”三部分。正文部分共包括六章。第一章“中西历史上的‘本体’与‘情感论’”包括两大内容：第一,对中西历史上“本体”概念之含义进行辨析,同时参照李泽厚的具体文本,讨论李泽厚对“本体”概念的使用情况与具体理解。第二,从历时角度梳理中西“情感论”的发展状况。第二章“李泽厚‘情本体论’的形成”,结合李泽厚的实际文本,运用历史与逻辑相统一的方法,考察了李泽厚“情本体论”的具体形成过程。本章分三部分：第一,考察李泽厚早期美学文艺学研究中的“情感论”。第二,讨论李泽厚“主体性”学说中的“心理情感形式问题。第三,梳理李泽厚“情(感)本体论”的提出、发展与完善的过程与线索。第三章“李泽厚‘情本体论’的内涵”,包括三部分：第一,整体观照李泽厚的“人类学历史本体论”,在“人类学历史本体论”的整体构架中定位“情本体论”。第二,阐释“情本体论”的具体内涵。“情本体论”包含“情本体的人性哲学”和“情本体的人生哲学”两部分,前者是后者的立论基础。第三,讨论李泽厚对历史上诸多本体论的批判。第四章“‘情本体论’的学科定位与实践展开”,包括两部分：第一,从哲学人类学、心理学、美学等不同学科视角出发对“情本体论”进行多角度观照与阐释。“情本体论”包含人性、人格、人情三层面,哲学人类学关涉“人性”问题,人格心理学关涉“人格”问题,美学关涉“人情”问题。第二,讨论“情本体论”的实践展开。李泽厚从“情本体论”中引伸出“宗教哲学”(即“情本体的内推”)和“政治哲学”(即“情本体的外推”)两种走向。第五章“‘情本体’与Being的对接”,包括三部分：第一,考察李泽厚以“情本体”填充海德格尔Being的“对接论”的具体提出过程。第二,阐述李泽厚“对接论”的具体内涵。第三,对“对接论”作具体分析与评价,并且提出自己关于“情本体”与Being对接的看法。第六章“‘情本体论’的现实意义与理论意义”,包括两部分：第一,“情本体论”的现实意义,体现为“情本体论”能为处于散文生活状态中的现代人标画出一种理想而可行的生存方式。第二,“情本体论”的理论意义,体现为“情本体论”为现代中西文化之冲突的解决提供了一种新思路。“结语”部分总结全文内容。
[Abstract]:The "emotion ontology" is the center of gravity of Li Zehou's thoughts in the last 20 years and one of the main lines of Li Zehou's ideological activities in the last 30 years. On the one hand, it is the continuation and development of Li Zehou's "subjectivity" thought; on the other hand, in the new era and cultural context, it opens a new problem domain. Although Li Zehou has repeatedly said it in his work And "emotion noumenon", but did not make the theoretical elucidation of the system centralization, and the comparative in-depth research results are still inadequate, which increases the difficulty of understanding. Therefore, it is necessary to comb the development clue of "emotion ontology", grasp its theoretical system, excavate its ideological connotation and elucidate its practical and theoretical significance. This article includes the introduction and the text. And conclusion three parts.
The introduction includes three parts: the significance of topic selection, the review of existing research results and the content and innovation of thesis research.
The body part consists of six chapters.
The first chapter, "ontology" and "emotion theory" in Chinese and Western history, includes two contents: first, the meaning of "noumenon" in Chinese and Western history is discriminated. At the same time, referring to Li Zehou's specific text, it discusses Li Zehou's use and specific understanding of the concept of "noumenon". Second, from a diachronic perspective, the "emotional theory" between China and the West. "The development of".
The second chapter, "the formation of Li Zehou 's' love ontology', combined with the actual text of Li Zehou, and used the method of unity of history and logic to examine the concrete formation process of Li Zehou's" love ontology ". This chapter is divided into three parts: first, it examines the" emotional theory "in Li Zehou's early aesthetic literature and art study. Second, discussing Li Zehou". " The problem of psychological and emotional form in the theory of subjectivity. Third, comb Li Zehou's proposition of "feeling (sense) ontology", and develop and perfect the process and clues.
The third chapter "the connotation of Li Zehou 's' love ontology', including three parts: first, the whole view of Li Zehou's" ontology of anthropological history ", the" ontology "in the whole framework of" ontology of anthropological history ". Second, explaining the body connotation of" emotional ontology "." love ontology "contains" human beings ". The two part of the philosophy of sex and the philosophy of life of emotion is the basis of the latter. Third, Li Zehou's criticism of many ontologies in history is discussed.
The fourth chapter, "the subject orientation and practice of" the ontology of love ", includes two parts: first, from different perspectives of philosophical anthropology, psychology and aesthetics, the" ontology "is viewed and explained in many angles." love ontology "contains the three levels of human nature, personality and human nature, and philosophical anthropology concerns the question of" human nature ". Personality psychology concerns the question of "personality", and aesthetics concerns the question of "human feeling". Second, the practice of "the ontology of love" is discussed. From "the ontology of love", Li Zehou draws out the two trends of "religious philosophy" ("the internal push of love noumenon") and "political philosophy" (the extrapolation of the "love noumenon").
The fifth chapter "the butt of" "love noumenon" and Being ", including three parts: first, examine Li Zehou's" theory of love "to fill Heidegger's" docking theory "of the specific process. Second, elaborate the specific connotation of Li Zehou" docking theory ". Third, the" docking theory "to make specific analysis and evaluation, and put forward his own about" The view of the relationship with Being.
The sixth chapter, the realistic meaning and theoretical significance of "the ontology of love", includes two parts: first, the realistic meaning of "emotion ontology" is embodied as "emotion ontology" can draw an ideal and feasible way of living for modern man in the state of prose life. Second, the theoretical significance of "emotion ontology" is embodied in "love". Ontology provides a new way of thinking for the solution of the conflict between modern Chinese culture and Western culture.

【学位授予单位】：湖南师范大学
【学位级别】：博士
【学位授予年份】：2013
【分类号】：B261;B83-092;I0

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