政大機構典藏-National Chengchi University Institutional Repository(NCCUR):Item 140.119/89060

政大機構典藏-National Chengchi University Institutional Repository(NCCUR):Item 140.119/89060

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Title:	愛與自由：漢娜．鄂蘭的政治存有學研究 Love and Freedom: Arendt’s Political Ontology
Authors:	林淑芬 Lin, Shu Fen
Contributors:	汪文聖 Wang,Wen Sheng 林淑芬 Lin, Shu Fen
Keywords:	基礎存有學此有共同此有存有共存決斷協同行動實踐理論行動生活沉思生活亞里斯多德自然的合目的性他者表象公共領域奧古斯丁意志蘇格拉底思考康德反思判斷共通感世界之愛哲學的自由政治的自由 fundamental ontology Dasein Mitdasein Sein Mitsein Entschlossenheit act in concert praxis theoria vita activa vita contemplativa Aristotle teleology others appearance public sphere Augustine willing Socrates thinking Kant reflective judgement sensus communis amor mundi philosophical freedom political freedom
Date:	2015
Issue Date:	2016-05-02 13:53:03 (UTC+8)
Abstract:	本論文論述鄂蘭如何批判性地承繼、改造海德格的基礎存有學。在海德格的基礎存有學架構下，自由被理解為存有的樣態，與此有的開顯有關，人的自由即為他的能在——此有就是自由。就這點來看，鄂蘭與海德格是一致的，然而，鄂蘭發現海德格的自由觀有其侷限性，即海德格的共存概念未獲得應有的闡發，海德格以共存（Mitsein）作為此有的存有學構成，卻容許共存可以不在場，這使其自由停留在此有的存有上，即主觀的、哲學的自由，無法開展出主體際的、政治的自由。鄂蘭順著基礎存有學對自由的理解，將海德格的此有（Dasein）轉化為政治世界中的共同此有（Mitdasein），將海德格的「相互共存」（Miteinandersein）理解為在政治世界中由共同此有所開顯出的共存；而海德格本真的／屬己的（eigentlich, authentic）存有對非本真的／非屬己（uneigentlich, inauthentic）存有的超越，是透過面對死亡所由之而生的覺醒情韻，做出「願有良知」的決斷，鄂蘭面對世界的加速「自然」化、人的高度「勞動動物」化，則是以行動將開端置入世界，更新人類共同體的共存關係來進行超越。正是在這個意義上，我們將鄂蘭的政治理論理解為政治存有學。鄂蘭將行動界定為絕對的自主性、無外在目的、開端，然而，行動的創始、崇高、卓越也有可能是一場災難，為了解決此一難題，鄂蘭在1970年代轉向康德的反思判斷力。後期她寫作《精神生活》，嘗試回答「外在政治世界的本真共存，其存有學的基礎為何？」，她將共存的概念由政治世界轉向精神生活，內在三種心能的精神共和由「世界之愛」（amor mundi）的原則所引導，最終指向康德反思判斷力中的共通感（sensus communis）。 The dissertation investigates how Arendt reconstructs Heidegger’s fundamental ontology into political ontology. In Heidegger’s thought, freedom is the disclosure of Dasein but not a property of the subject than. Dasein is free, i.e. Dasein is capable to be. To a certain extent, Arendt agreed with Heidegger, however, she discovered the limitation in Heidegger’s viewpoint of freedom. She thought the concept of Mitsein in Heidegger’s thought doesn’t well interpreted. The absence of Mitsein is the inner weakness of fundamental ontology. Mitsein is a part of ontological constitution of Dasein for Heidegger, while he allows the absence of Mitsein when Dasein is resolute to be. As a result, Heidegger’s freedom is limited to philosophical freedom. That is the reason why Heidegger didn’t develop further the theory of political freedom. Arendt advanced Dasein to Mitdasein and reinterpreted Mitsein in political world. For Arendt, Dasein’s authentic Being is to act with others for the renewal of world. All the meaningful action has to initiate with others in public sphere. Heidegger’s resoluteness has been criticized as solipsism, and thus “political ontology” based on fundamental ontology also gains extreme notoriety. Arendt’s emphasis on the presence of others and acting in concert which indicates the importance of intersubjectivity in her thought. Thus the dissertation contends that love and freedom as main themes are appropriate expression for Arendt’s political ontology. How could man act together and form a political community? How could the authentic Mitsein in the political world be possible? Later Arendt turned to the inner world and enunciated how the three mental faculties republicanize through the principle of amor mundi, which was called “sensus communis” by Kant.
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Description:	博士國立政治大學哲學系 94154502
Source URI:	http://thesis.lib.nccu.edu.tw/record/#G0094154502
Data Type:	thesis
Appears in Collections:	[Department of Philosophy] Theses

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