费希特和米德自我概念的比较研究

发布时间：2019-05-29 01:00

【摘要】：本论文通过对费希特的先验哲学中的自我概念和米德等实用主义哲学家的自我概念的比较研究,比较了两者在理论立场、理论表现和实践意义方面的异同,探讨了实用主义对德国观念论的理论资源的发掘和改造,评述了实用主义在西方哲学"实践的转向"中的重要意义。本论文除引言和结语外分为三章,前两章分别讨论了费希特的先验哲学中的自我概念和米德等实用主义哲学家的自我概念,第三章则从"实践的转向"的角度出发,比较了费希特和米德在自我概念上的异同,并总结了实用主义对"实践的转向"的贡献。第一章讨论了费希特的自我概念。首先,康德哲学对早期费希特产生了巨大影响,费希特接受了康德实践优先的先验哲学的哲学立场,但认为康德没能建立起完整的先验哲学体系,因此创立了以自我概念为基础和核心的知识学体系;其次,费希特在他的耶拿时期创建了知识学,本章重点阐述其以自我为最高原理的知识学基本原理的建立过程,以及根据这些基本原理推演出的实践知识学体系;再次,费希特晚年,即他的柏林时期,他的知识学体系发生了明显的变化,自我概念从其核心位置消隐;最后,本章介绍了米德对费希特的评论,米德认为以费希特为代表的德国浪漫主义观念论者以自我为立场从主客体交互作用方面改造康德哲学以避免其二律背反的缺陷,其中费希特从道德结构自我,形成了具有强大精神力量的思想,但却无法从客观的角度解释世界。第二章讨论了米德的自我概念。首先,米德用社会行为主义的方法考察自我的发生和发展,认为自我是有机体在社会交流中的产物,语言在这个过程中发挥了重要的作用;其次,自我的产生分为玩耍和游戏两阶段,个体在社会交流中取得"泛化的他人"的意识,然后开始意识到要承担具体的社会角色,完整的自我形成;自我可以将自己对象化从而形成"主我"和"客我"的二元机制,自我在"主我"和"客我"的互动得到发展,社会在"主我"和"客我"的互动得到进步;最后,莫里斯作为米德的学生,继承了其老师的理论资源,呼吁"开放的自我",是古典实用主义在自我概念上的最后回响。第三章以"实践的转向"为视角,对费希特和米德的自我概念作了比较。费希特将自我作为其先验哲学的基本原则,而米德则提出"现在的哲学",不仅将自我,而且将理论本身都放入社会性原则中,进一步贯彻了实践优先的原则;实用主义将康德开启的"实践的转向"大步推进,使得哲学的面貌得到彻底的改变,更加直面社会与人生。
[Abstract]:Through the comparative study of the self-concept in Fichte's transcendental philosophy and the self-concept of pragmatism philosophers such as Meade, this paper compares the similarities and differences in theoretical position, theoretical expression and practical significance between the two. This paper probes into the exploration and transformation of the theoretical resources of German concept theory by pragmatism, and comments on the significance of pragmatism in the "turn of practice" in western philosophy. In addition to the introduction and conclusion, this paper is divided into three chapters. The first two chapters discuss the self-concept in Fichte's transcendental philosophy and the self-concept of pragmatism philosophers such as Meade, respectively, and the third chapter starts from the point of view of "the turn of practice". This paper compares the similarities and differences between Fichte and Meade in their self-concept, and sums up the contribution of pragmatism to the turn of practice. The first chapter discusses Fichte's self-concept. First of all, Kant's philosophy had a great influence on the early Fichte. Fichte accepted the philosophical position of Kant's prior philosophy, but believed that Kant had failed to establish a complete transcendental philosophy system. Therefore, a knowledge system based on self-concept and core has been established. Secondly, Fichte established knowledge science during his Jena period. This chapter focuses on the process of establishing the basic principles of knowledge based on the highest principle of self, as well as the practical knowledge system according to these basic principles. Thirdly, in his later years, that is, during his Berlin period, Fichte's knowledge system changed obviously, and his self-concept disappeared from its core position. Finally, this chapter introduces Meade's comments on Fichte. Meade believes that the German Romantic theorists, represented by Fichte, take the self as the stand to transform Kant's philosophy from the aspect of subject-object interaction in order to avoid the defect of its two laws. Among them, Fichte formed the thought with strong spiritual power from the moral structure self, but could not explain the world from an objective point of view. The second chapter discusses Meade's self-concept. First of all, Meade uses the method of social behaviorism to investigate the occurrence and development of the self, that the self is the product of organisms in social communication, and language plays an important role in this process. Secondly, the generation of self is divided into two stages: play and game. The individual acquires the consciousness of "generalized others" in social communication, and then begins to realize that he should take on the specific social role and form the whole self. The self can objectify oneself to form the dual mechanism of "Lord" and "guest self", the self develops in the interaction between "master self" and "guest self", and the society makes progress in the interaction between "master self" and "guest me". Finally, Morris, as Meade's student, inherits the theoretical resources of his teacher and calls for "open self", which is the last echo of classical pragmatism in self-concept. The third chapter compares the self-concept of Fichte and Meade from the perspective of the turn of practice. Fichte regards self as the basic principle of his transcendental philosophy, while Meade puts forward "present philosophy", which not only puts the self, but also puts the theory itself into the social principle, and further implements the principle of giving priority to practice. Pragmatism stride forward Kant's "turn of practice", which makes the face of philosophy completely change and face the society and life more directly.
【学位授予单位】：南京大学
【学位级别】：硕士
【学位授予年份】：2017
【分类号】：B516.33;B712.59

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