帕菲特人学思想研究

发布时间：2018-07-06 19:27

  本文选题：帕菲特 + 人学　； 参考：《苏州大学》2016年博士论文

【摘要】：德里克·帕菲特及其著作《理与人》和《论什么重要》在西方哲学特别是当代西方伦理学领域影响很大,但是我国学术界对帕菲特及其思想的研究几乎空白。结合马克思主义人学来研究帕菲特哲学中的人学思想,有重要的理论和现实意义。帕菲特的哲学理论是以“理由”和“合理性”为基石的。他认为理由是由关于欲望或目的的对象的事实提供的,这些理由是对象给予的。关于行动的理由,帕菲特结合道德理论和合理性理论,讨论了自利论、后果论。他认为,自利论、后果论都是自败的理论,我们应该拒斥自利论和后果论,接受当前目标论,特别是批判性的当前目标论。帕菲特试图鸟瞰道德哲学的各种理论,并力求寻找到人行动的真正理由、寻找道德的最高原则。他系统地分析了康德主义、契约主义与后果主义,认为康德契约主义可以同时是康德式的、契约主义的和后果主义的,在寻求道德最高原则上,康德主义、契约主义与后果主义三种理论“在不同的面上攀爬同一座山峰”。帕菲特还特别关注人类、人类历史以及人类的未来或者未来的世世代代。帕菲特哲学理论中的人学思想包含对人的总体认识、人的连续性存在(“个人同一性”)、人的权益和义务、人的欲望和信念、人格和尊严以及人的利益和人的发展等等。帕菲特认为,人是“理性存在”,人是能理解和回应理由的动物;个人不是与身体、大脑和经验相分离的独立存在的实体;把人仅仅视为工具是错误的;人具有某种绝对的重要性。“个人同一性”思想是帕菲特人学思想的核心内容。帕菲特认为,“个人同一性”是相对于这种无分支性“单独存在”的个人而言,是个人在其连续性生存活动中所表现的、具有不断“复制”特征且表现为同一完整的传递性形态或联系,它主要表现为具有同一完整性的性格、心理属性与特征,或可还原为一个同一的个人“物理形态”、肉体生命的形象的连续性存在或特征。它实质上是“人格同一性”。个人的非同一性变化有两种情况:如果这种性格、心理的属性和特征在同一个人身上发生非连续性的“质”的变化,但他在“量”上仍属于同一个人,就属于他个人“质的非同一性变化”;若仅仅是个人生命的物理形态的、体力能力大小的连续性变化,则被认为是个人“量的非同一性变化”。有生命的个人的存在并不保证他具有确定不变的同一性存在,重要的是他个人心理的持续性联系或关系(“R”),以及这种联系或关系是如何反映和确定他个人的生活与价值属性。当有确定原因与结果的联系以连续性的经验给个人带来了确定而明确的呈现为一种统一一致的心理反映时,我们所说的“个人同一性”才具有确定性。否则,“个人同一性”就是不确定的。如果“我”具有与心理联系性的程度相关的贴现率而较少关心较远的未来,这是合理的;改变关于“个人同一性”的观点,就会改变我们在道德方面的一些观点。帕菲特拒斥了一系列非还原论的观点,认为还原论为真。帕菲特并不把个人看成是一成不变的抽象的人,在目的导向上为利他行为构建了形而上学基础,这些是值得借鉴的。追溯帕菲特人学思想的理论渊源,可以看出,古希腊自我理性的初步自觉、笛卡儿和康德等人关于主体问题的思想、洛克和休谟等人关于“个人同一性”的争论,算是帕菲特人学思想之“先祖”;以海德格尔和萨特为代表的存在主义人学、以马尔库塞和弗洛姆为代表的法兰克福学派的“总体性的人学观”,算是帕菲特人学思想之“近亲”。帕菲特人学在理论特质上并未消除存在主义人学和法兰克福学派人学的形而上学的抽象性,但帕菲特在论证方法上进步了。以马克思主义人学为理论工具,研究帕菲特的人学思想,我们发现,人性是一个多层次多要素的系统,人的本质是其一切初会关系的总和。然而,帕菲特的“理性存在”以及他对“人”的认识,并不能反映人的本质。他对人所作的解构主义的碎片化解构歪曲了人的存在本质和存在特征。帕菲特考察人的连续存在没有考虑人的社会存在,没有考虑到人的存在是自然存在、精神存在和社会存在的统一。帕菲特关于未来人的发展不等于人的自由全面发展,他对“未来的世世代代”的关注也是狭隘的。帕菲特在超越思辨哲学唯心史观和还原论方面仅靠方法改进仍不够。除了以马克思主义人学研究帕菲特人学思想之外,我们还应该用科学的态度对待西方哲学和西方人学思想,立足现实继承和发展马克思主义人学,从而更好地指导经济、政治、文化、社会等领域的人学实践。
[Abstract]:Derek Parfitt and his works, "theory and Man >" and "what importance" have great influence in the field of western philosophy, especially in the field of contemporary western ethics, but the study of Parfit and his thoughts is almost blank in our academic circles. It is of great theoretical and practical significance to study the thought of humanism in Parfit's philosophy by the combination of Marx's philosophy. Parfit's philosophical theory is based on "reason" and "reasonableness". He thinks that the reason is provided by the facts about the object of desire or purpose. These reasons are given by the object. On the grounds of action, Parfit discusses the theory of morality and the theory of rationality, and discusses the theory of self interest and consequence. He thinks that the theory of self interest and the consequence of the consequences. The theory of self defeat is a self defeating theory. We should reject the theory of self interest and consequence, accept the current goal theory, especially the critical current objective theory. Parfit tries to get a bird's eye view of various theories of moral philosophy and seek the real reason for human action and find the highest principle of morality. He systematically analyses Kantianism, contract doctrine and consequence. Kant's doctrine that Kant's contract doctrine can simultaneously be Kantian, contractual and consequence, and "climbs the same mountain on different sides" on the three theories of the pursuit of moral principle, kantiism, contract doctrine and consequence doctrine. Parfit also pays special attention to human, human history and the future or future of human beings. Human learning in Parfit's philosophical theory includes the overall understanding of people, the existence of Human Continuity ("individual identity"), human rights and obligations, human desires and beliefs, personality and dignity, human interests and human development, etc. Parfit believes that human beings are "rational existence", and people can understand and respond to reasons. An individual is not an entity that is independent of the body, the brain, and the experience; it is wrong to think of a man as a tool; a man has some absolute importance. "Personal identity" is the core of Parfit's human thought. Parfit believes that "personal identity" is relative to this kind of non branch. In the case of "individual", the individual is manifested in its continuous survival activities, having the constant "replicating" characteristics and showing the same complete transitive form or connection. It is mainly characterized by the character of the same integrity, the psychological attributes and characteristics, or the same individual "physical form", and the body life. The existence or characteristic of the continuity of the image. It is essentially "the identity of personality". There are two situations in which the individual is not identical. If this character, the attribute and characteristic of the mind changes in the "quality" of the same person on the same person, he still belongs to the same person on the "quantity", which belongs to his personal "qualitative and non identical". "Sexual change"; if only the physical form of the individual's life, the continuous change of the size of the physical ability, is considered to be the individual "the non identical change of quantity". The existence of a living individual does not guarantee that he has a definite identity of identity, and the important is the continuous relationship or relationship of his personal psychology ("R"), and this The relationship or relationship is how to reflect and determine his personal life and value attributes. When there is a definite relationship between the cause and the result and the continuous experience gives the individual a definite and clear presentation of a unified and consistent psychological reflection, the "individual identity" we say has certainty. Otherwise, "personal identity" It is not sure. It is reasonable if "I" have a discount rate related to the degree of psychosocial degree and less concern for a far future; it will change some of our moral views on the idea of "personal identity". Parfit rejects the view of a series of non reductionism, that the theory of reductionism is true. Fate does not regard individual as an unchangeable and abstract person, and has built a metaphysical basis for altruistic behavior in the direction of purpose. These are worthy of reference. Tracing back to the theoretical origin of Parfit's human thought, we can see that the primary consciousness of ancient Greek self reason, Cartesian and Kant and others on the subject matter, Rock and The argument about "individual identity" by Hume and others is the "ancestor" of Parfit's thought of human beings; the existentialism, represented by Heidegger and Sutter, and the "overall humanistic view" of the Frankfurt school, represented by Marcuse and Fromm, are the "close relatives" of Parfit people. It does not eliminate the abstractness of the metaphysics of existentialism and the Frankfurt School of humanism, but Parfit progresses in the method of argumentation. Taking Marx's theory as a theoretical tool and studying Parfit's humanistic thought, we find that human nature is a multi-level and multi element system, and the essence of human being is all its initial closing. However, Parfit's "rational existence" and his understanding of "man" do not reflect the nature of human beings. His deconstruction of the deconstruction of human beings distorts the nature and characteristics of human existence. Parfit inspects the continuous existence of human beings without considering the existence of human beings, and does not take into account the existence of human beings. There is an existence, the existence of spiritual existence and the unity of social existence. Parfit's development of the future is not equal to the free and comprehensive development of human beings. His attention to "the future generations" is also narrow. Parfit is still not enough only by means of method improvement in transcending speculative philosophical idealism and reductionism. Except for the study of Marx's human studies In addition to the thought of fist, we should also treat western philosophy and western humanism with a scientific attitude, inherit and develop Marx's humanism based on reality, and thus better guide the practice of human learning in the fields of economy, politics, culture and society.
【学位授予单位】：苏州大学
【学位级别】：博士
【学位授予年份】：2016
【分类号】：B561.59
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本文编号：2103858