English  |  正體中文  |  简体中文  |  Post-Print筆數 : 11 |  Items with full text/Total items : 88866/118573 (75%)
Visitors : 23562165      Online Users : 310
RC Version 6.0 © Powered By DSPACE, MIT. Enhanced by NTU Library IR team.
Scope Tips:
  • please add "double quotation mark" for query phrases to get precise results
  • please goto advance search for comprehansive author search
  • Adv. Search
    HomeLoginUploadHelpAboutAdminister Goto mobile version
    政大機構典藏 > 文學院 > 哲學系 > 學位論文 >  Item 140.119/89060
    Please use this identifier to cite or link to this item: http://nccur.lib.nccu.edu.tw/handle/140.119/89060

    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
    Lin, Shu Fen
    Keywords: 基礎存有學
    fundamental ontology
    act in concert
    vita activa
    vita contemplativa
    public sphere
    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.
    Reference: 參 考 文 獻
    外 文
    Arendt, Hannah. 1951. The Burden of Our Time. London: Secker and Warburg.
    .1953. “A Reply ” , Review of Politics, No.15: 76-85.
    . 1962. On Revolution. New York: Penguin Books.
    . 1968. Between Past and Future: Eight Exercises in Political Thought. New York: Viking Press.
    . 1970. Men in Dark Times. London: Jonathan Cape.
    . 1978. “Martin Heidegger at Eighty.” In Heidegger and Modern Philosophy. Ed. Michael Murray.New Haven: Yale University Press.
    .1981. The Life of the Mind. New York : Harcourt Brace Jovanovich.
    . 1990. On Revolution. London; New York: Penguin Books.
    . 1992. Lectures on Kant’s Political Philosophy. Ed. and with an Interpretive Essay by Ronald Beiner. Chicago: The University of Chicago Press.
    . 1992. Hannah Arendt / Karl Jaspers Correspondence 1926-1969. Ed. by Lotte Kohler and Hans Saner. Trans. by Robert and Rita Kimber. Orlando: Harcourt Brace & Company.
    . 1994. Essays in Understanding 1930-1954: Formation, Exile, and Totalitarianism. Edited and with an introduction by Jerome Kohn. New York: Schocken Books.
    . 1994. The Origins of Totalitarianism. New Edition. San Diego, Calif. : Harcourt Brace Jovanovich.
    . 1995. Phenomenologie des religious Lebens. Frankfurt am Main: Vittorio Klostermann.
    . 1996. Love and Saint Augustine. London: The University of Chicago Press.
    . 1998. The Human Condition. Chicago & London: The University of Chicago Press.
    . 2003. Responsibility and Judgment. Ed. and with an Introduction by Jerome Kohn. New York: Schocken Books.
    . 2005. The Promise of Politics. Ed. and with an Introduction by Jerome Kohn. New York: Schocken Books.
    . 2006. Eichmann in Jerusalem. London: Penguin Books.
    . 2007. The Jewish Writings. Ed. by Jerome Kohn and Ron H. Feldman. New York: Schocken Books.
    Aristotle. 2004. The Nicomachean Ethics. Trans. by J. A. K. Thomson. Penguin Books.
    . 1999. The Nicomachean Ethics. Trans. by Terence Irwin. Hackett Publishing Compan.
    . 1985. The Nicomachean Ethics. Trans. by Terence Irwin. Hackett Publishing Company.
    Bauman, Zygmunt. 2001. Modernity and Holocaust. Cornell University Press.
    Baumler, Alfred. 1991. “Hitler und der Nationalsozialismus. Aufzeichnungen von 1945-1947.” in Der Pfahl. Jahrbuch aus dem Niemandsland zwischen Kunst und Wissernschaft. Muenchen.
    Bernstein, Richard J.. 1992. “Heidegger’s Silence? : Ethos and Technology.” In The New Constellation: The Ethical-Political Horizons of Modernity/Postmodernity. Cambridge, Mass.: MIT Press.
    . 1997. Provocation and Appropriation: Hannah Arendt’s Response to Martin Heidegger. Constellations, Vol.4, No. 2.
    . 1996. Hannah Arendt and The Jewish Question. Cambridge, MA: MIT Press.
    Butler, Judith. 2011. “Is Judaism Zionism?” In The Power of Religion in the Public Sphere. Ed. by Jonathan VanAntwerpen. A Columbia: SSRC Book.
    Canovan, Margaret. 1992. Hannah Arendt: A Reinterpretation of Her Political Thought. Cambridge: Cambridge University Press.
    Caputo, John D. and Scanlon Michael J.. 2005. Augustine and postmodernism : confessions and circumfession. Bloomington, Ind. : Indiana University Press.
    Duman, Musa. 2012. Reflections on Parmenides’ Monism. Kaygi: Journal of Philosophy. No. 19.
    Ferry, Luc. 1992. The System of Philosophies of History. Trans. Franklin Philip. Chicago: University of Chicago Press.
    Gunnell, John G. 1986. Between Philosophy and Politics: The Alienationof Political Theory. Amherst: University of Massachusetts Press.
    Heidegger, Martin. 1961. An Introduction to Metaphysics. Trans. by Ralph Manheim. Garden City, N. Y.: Anchor Books, Doubleday & Company, Inc..
    . 1962. Being and Time. Trans. by J. Macquarrie and E. Robinson. London: SCM Press.
    . 1977. The Question Concerning Technology and Other Essays. Trans. by William Lovitt. New York: Harper and Row.
    . 1978. Basic Writings. Ed. by David Farrell Krell. London: Routledge.
    . 1984. The Metaphysical Foundations of Logic. Trans. by Michael Heim. Bloominton: Indiana University Press.
    . 1990. Die Selbstbehauptung der deutschen Universität : Rede, gehalten bei der feierlichen Übernahme des Rektorats der Universität Freiburg. Br. am 27.5.1933 ; Das Rektorat 1933/34 : Tatsachen und Gedanken / Martin Heidegger. Frankfurt am Main: V. Klostermann.
    . 1986. Sein und Zeit. Tuebingen: Max Niemeyer Verlag.
    . 1997. Plato’s Sophist. Trans. by Richard Rojcewics and Andre Schuwer. Indiana University Press.
    . 1997. Gesamtausgabe, Ln, Bd.24, Die Grundprobleme der Phänomenologie. Frankfurt am Main : Vittorio Klostermann.
    . 1999. Gesamtausgabe, Ln, Bd.56/57, Zur Bestimmung der Philosophie. Frankfurt am Main : Vittorio Klostermann.

    Hinchmann, L. P. and S. K.. 1984. “In Heidegger’s Shadow: Hannah Arendt’s Phenomenological Humanism”, Review of Politics , No. 46, 183-211.
    Hunold, Albert. 1961. Freedom and serfdom : an anthology of Western thought. Trans. by R. H. Stevens. Dordrecht, The Netherlands : D. Reidel.
    Ingham, Mary. 1993. “Scotus and the Moral Order,” American Catholic Philosophical Quarterly, No. 67, 131.
    Jay, Martin. 1978. “Hannah Arendt: Opposing Views”, Partisan Review, No.45: 348-68.
    Kampowski, Stephan. 2008. Arendt, Augustine, and the New Beginning: The Action Theory and Moral Thought of Hannah Arendt in the Light of Her Dissertation on St. Augustine. Grand Rapids, Mich. : William B. Eerdmans .
    Kaufman, Walter (ed.). 1989. Existentialism from Dostoyevsky to Sartre. Meridian Publishing Company.
    Kisiel, Theodore. 1993. The genesis of Heidegger's Being and time. Berkeley, Calif. : University of California Press.
    Lepage, Charles. 2004. “Metaphysics and the Origins of Arendt’s Account of Evil and Human Freedom.” In Approaches to Metaphysics.Ed. by William Sweet. Dordrecht, The Netherlands ; Norwell, Mass. : Kluwer Academic Publishers.
    Löwith, Karl. 1995. Martin Heidegger and European Nihilism. New York: Columbia University Press.
    . 2007. Mein Leben in Deutschland vor und nach 1933. Metzlersche J.B. Verlagsb.
    Macann, Christopher (ed.) .1996. Critical Heidegger. London ; New York : Routledge.
    Mcneill, William. 1999. The Glance of the Eye: Heidegger, Aristotle , and the Ends of Theory. Albany, N.Y. : State University of New York Press.
    Murray, Michael (ed.). 1978. Heidegger and Modern Philosophy. New Haven: Yale University Press.
    O’byrne, Anne.2010. Natality and Finitude. Bloomington and Indianapolis: Indiana University Press.
    O’Donovan, Oliver. 2006. The Problem of Self-love in St. Augustine. Eugene, Or. : Wipf & Stock.
    Pangel, Thomas. 1988.The Spirit of Modern Republicanism: The Moral Vision of the American Founder and the Philosophy of John Locke. Chicago: University of Chicago Press.
    Parekh, Bhikhu. 1981. Hannah Arendt and the Search for a New Political Philosophy. Atlantic Highlands, N. J.: Humanities Press.
    Pöggeler, Otto. 1994. Der Denkweg Martin Heideggers. Pfullingen : Neske.
    Rentsch, Thomas. 1989. Martin Heidegger: Das Sein und der Tod. Frankfurt: Fischer Verlag.
    Richardson, William J.. 1967. Heidegger: Through Phenomenology to Thought. The Hague: Martinus Nijhoff.
    Safranski, Rüdiger. 1997. Ein Meister aus Deutschland: Heidegger und seine Zeit. Distribooks Inc..
    . 1999. Martin Heidegger: Between Good and Evil. Trans. by EwaldOsers. Cambridge, Mass. : Harvard University Press.
    Scott, Joanna. 1987. “Medieval Sources of the Theme of Free Will in Hannah Arendt’s The Life of the Mind: Augustine, Aquinas and Scotus,” Augustinian Studies, No. 18, 109.
    St. Augustine. 1943. Confessions of St. Augustine. Trans. by F. J. Sheed. New York: Sheed & Ward.
    . 1991. Confessions. Trans. by Henry Chadwick. New York: Oxford University Press.
    Strauss, Leo. 1989. The Rebirth of Political Rationalism. Chicago: University of Chicago Press.
    Taminiaux, Jacques. 1991. Heidegger and the Project of Fundamental Ontology. Trans.& Edited by Michael Gendre. Albany, N.Y. : State University of New York Press.
    . 1996. “Bios politicos and bios theoretikos in the phenomenology of Hannah Arendt,” trans. by Dermot Moran, International Journal of Philosophical Studies , No. 4:2, 215-232.
    Villa, Dana R. 1996. Arendt and Heidegger: The Fate of the Political. Princeton, N.J. : Princeton University Press.
    . 1997. “Hannah Arendt: Modernity, Alienation, and Critique.” in Hannah Arendt and the Meaning of Politics. Ed. by Craig Calhoun and John McGowan; Minneapolis, London: University of Minnesota Press.
    (ed.). 2000. The Cambridge Companion to Hannah Arendt. Cambridge: The University of Cambridge.
    Vögelin, Eric. 1953. “Review of The Origins of Totalitarianism”, Review of Politics, No.15: 68-76.
    Vollrath, Ernst. 1977 . “Hannah Arendt and the Method of Political Thinking,” trans. by Hans Fantel, Social Research, No. 44, 160-82.
    Wolin, Richard. 1990. The Politics of Being: The Political Thought of Martin Heidegger. New York: Columbia University Press.
    Young-Brühl, Elisabeth. 2004. Hannah Arendt: For Love of the World.2nd Edition. New Haven & London: Yale University Press.
    . 2006. Why Arendt Matters. New Haven & London: Yale University Press.

    中 文
    Heidegger, Martin,1997,《路標》,孫周興譯,台北:時報。
    Held, Klaus,2004,《世界現象學》,孫周興編,倪梁康等譯,台北:左岸。
    Löwith, Karl,2007,《一九三三:一個猶太哲學家的德國回憶》,區立遠譯,台北:行人。
    Safranski, Rüdiger ,2007,《來自德國的大師—海德格爾和他的時代》,靳希平譯,北京:商務。
    張祥龍,2007. 《海德格爾傳》,北京:商務印書館。
    朱清華,2009. 《回到原初的生存現象—海德格爾前期對亞里斯多德的存在論詮釋》,北京:首都師範大學。
    Description: 博士
    Source URI: http://thesis.lib.nccu.edu.tw/record/#G0094154502
    Data Type: thesis
    Appears in Collections:[哲學系] 學位論文

    Files in This Item:

    File SizeFormat
    450201.pdf3047KbAdobe PDF0View/Open

    All items in 政大典藏 are protected by copyright, with all rights reserved.

    社群 sharing

    DSpace Software Copyright © 2002-2004  MIT &  Hewlett-Packard  /   Enhanced by   NTU Library IR team Copyright ©   - Feedback