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Heidegger's disciplines: The project of fundamental ontology and the practice of hermeneutic phenomenology in 'Being and Time' (Martin Heidegger).

机译:海德格尔的学科:《存在与时间》(马丁·海德格尔)中的基本本体论和诠释学现象学的实践。

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摘要

In Being and Time, Heidegger attempts to show how the understanding of being that figures in all self-relations to individual existence can become an explicit philosophical theme; but since no conventions exist in everyday talk and theoretical discourse for invoking everyday self-relations as understanding of being, and since there are no everyday problems or possibilities that require strictly ontological interpretations of everyday experience, it is hard for readers to accept the terms of his project. Indeed, Being and Time seems a patchwork of practical and cultural themes that may serve his ontological aims, and of ethical and religious ones that do not. Yet use of terms like practical, cultural, ethical, and religious to describe the analytic's themes wrongly presupposes that Heidegger uses heterogeneous interpretive frameworks to identify his field. Contending, to the contrary, that his sole interpretive framework and his themes have a homogeneous character, I argue that Heideggers disciplines represent developments of what he calls Rucksicht and Nacbsicht, our ways of looking after or looking out for one another in our individual reflexive relations to existence, since it is to such looking that individual, inadvertent confrontations with the difference between being and beings appear as a phenomenon. In the dissertation I explicate and defend Heidegger's arguments for fundamental ontology; examining his methodological commentary and his analyses as methodological exemplars, I articulate the conditions for exercising his disciplines and for recognizing oneself as disposing over non-Heideggerian motives for seeing the analytic's themes as exemplifying only understanding of being (not practice, culture, etc.). In discussing formal indication, existential concepts, existential projections, and phenomenological reduction, I show why Heidegger turns to authors such as Kierkegaard, Augustine, and Aristotle (who implicitly exemplify the looking in question) to revise Husserl's phenomenology. Using only the interpretive language of looking and speaking correlative to individual self-relations to existence, studying only Heidegger's routines for showing how to see reflective and reflexive individuality casting being itself as a phenomenon, and asking only whether he identifies a unitary thematic field, I argue that fundamental ontology does respond to an unrecognized concern over and interest in ontological difference.
机译:海德格尔在《存在与时间》中试图展示对人物的理解,这些人物如何与个体存在的所有自我关系成为一个明确的哲学主题。但是,由于在日常谈话和理论语篇中不存在将日常自我关系作为对存在的理解的惯例,并且由于没有日常问题或可能性需要对日常经验进行严格的本体论解释,因此读者很难接受他的项目。确实,《存在与时间》似乎是可能符合他的本体论目的的实践和文化主题的拼凑而成的,而没有实现其目的的伦理和宗教主题的拼凑而成的。然而,使用实践,文化,伦理和宗教等术语来描述分析主题的前提是,海德格尔使用不同的解释框架来确定其研究领域是错误的。相反,我认为他唯一的解释框架和主题具有同质性,所以我认为海德格尔的学科代表了他所谓的Rucksicht和Nacbsicht的发展,这是我们在个人反身关系中照顾或寻找对方的方式从存在的角度来看,由于这样的看,与存在和存在之间的差异所引起的个体,无意识的对抗是一种现象。在论文中,我阐述和捍卫了海德格尔关于基本本体论的论点。通过检查他的方法论评论和作为方法论范本的分析,我阐明了锻炼他的学科并认识到自己倾向于处理非海德格尔动机的条件,这些动机是为了将分析主题视为仅是对存在(而不是实践,文化等)的理解。 。在讨论形式表示,存在概念,存在预测和现象学还原时,我展示了海德格尔为何求助于Kierkegaard,Augustine和Aristotle(隐含地举例说明所讨论的事物)之类的作者来修改胡塞尔的现象学。我仅使用与个人自我关系相关的视和说的解释性语言,仅研究海德格尔的例程来展示如何将反思性和反思性的个体投射本身视为一种现象,并仅询问他是否确定了统一的主题领域,有人认为,基本本体确实响应了对本体差异的未认识到的关注和兴趣。

著录项

  • 作者

    Bozeman, Omar.;

  • 作者单位

    Boston University.;

  • 授予单位 Boston University.;
  • 学科 Philosophy.; Religion Philosophy of.
  • 学位 Ph.D.
  • 年度 2005
  • 页码 457 p.
  • 总页数 457
  • 原文格式 PDF
  • 正文语种 eng
  • 中图分类 B0;B920;
  • 关键词

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