华东师范大学(哲学社会科学版) ›› 2015, Vol. 47 ›› Issue (6): 89-97.doi: 10.16982/j.cnki.1000-5579.2015.06.011

• 法国哲学研究 • 上一篇    下一篇

自由即自为
——一种被忽视的萨特现象学本体论视角

屈明珍   

  1. 中南大学马克思主义学院,长沙,410083
  • 出版日期:2015-11-15 发布日期:2015-12-13
  • 通讯作者: 屈明珍
  • 作者简介:屈明珍

Freedom is For-Itself——A Ignored Perspective of Sartre’s Phenomenological Ontology

QU Ming-Zhen   

  • Online:2015-11-15 Published:2015-12-13
  • Contact: QU Ming-Zhen
  • About author:QU Ming-Zhen

摘要: 在《存在与虚无》中,萨特通过现象学方法回到了本体论问题,即关于存在的问题。他认为,存在问题不是传统意义上的“存在之存在”,即那个作为一切存在基础和本质的存在,而是“显现的存在”即关于现象的存在方式以及现象是如何显现的问题,由此,形成了他独特的现象学本体论。与传统本体论不同的是,萨特的现象学本体论既是现象学的又是本体论的,是一种作为现象学的本体论。萨特在对传统本体论进行现象学的改造中,区分了两种存在:自在的存在和自为的存在。自在存在 “是其所是”,而自为存在 “是其所不是,又不是其所是”,在自为存在的本体论结构中有一种“虚无化”的意义,一种“虚无化”的能力,它能使其所“是”变成其所“不是”,让其所“不是”变为其所“是”,而这种“虚无化”的意义和能力来自于意识原初的“虚无”。意识原初的“虚无”是自为对自身在场和内在否定得以可能的基础,它使自在存在得以揭示,使自在与自为两个独立的存在领域得以联系,是自为存在的绝对自由的本体论根源。

Abstract: In Being and Nothingness, Sartre returned to the problem of ontology by the way of phenomenology, which is about being. He considered that the problem of being did not mean ‘being is being’, which was the basical and esscencial being of all the beings ,but it was ‘ the being of the appearance’, which was the existent way of the phenomenon and how it appeared. That is his special phenomenology. Sartre’s phenomenological ontology is deferent from the traditional one, because it is both phenomenological and ontological, which is the ontology as phenomenology. Sartre difererated two types of being in the phenomenological transform of traditional ontology, namely, the in-itself and for-itself. The in-itself is ‘being what it is’, while the for-itself is ‘being what it is not and not being what it is’. There is the significance or ability of nihilation in the ontological structure of the for-itself , which can make the being what it is to be the being what it is not, or the being what it is not to be the being what it is, and it comes from the original conscious as ‘nothingness’. The original conscious as ‘nothingness’ is the foundation that makes the for-itself pretence to self and the internal negation possible, and it can make the in-itself revealed and make two independent regions between the in-itself and for-itself can communicate. Above all ,it is the ontological source of the absolute freedom of the for-itself.