存在的真理
摘要
海德格尔在半个多世纪的学术生涯中思考了不同的问题,这使得他的思想没有传统哲学的体系特征,缺少体系哲学那种首尾相连、自成起结式的“圆圈”,但它更像一条永远开放、不断创新、充满原发生命活力的“道路”。尽管海德格尔的思想之路只有发端没有终点,他只在其路上留下一个又一个路标,但这条路却是连贯的,因而海德格尔的思想是整体的,它的核心是唯一的,那就是对存在问题的探索,而其它问题都是围绕这一问题展开并为之服务的。上述比梅尔所说的“对存在的探索”和“对真理的探索”不过是这个问题的两个方面。基于此,本文拟以存在问题为核心,以海德格尔对存在问题的追问和回答为主线,将存在问题与真理问题结合起来进行研究,并把时间和艺术理解为存在(真理)的显示境域,从而把它们看成是对存在问题的回答。通过这一思路,最终展现海德格尔思想的整体性和连贯性。
This dissertation will illustrate the subject of the Truth of Being from the following three perspectives: the meaning of Being, the truth of origin and the manifesting domain of Being (the truth). These three issues, as the three aspects of the subject of "the truth of Being ", constitute and coherence of Heidegger's thinking.
The significance of Being. The issue of Being is the very core during the former philosophy period, this issue has been considered, and it has been fully discussed by many great philosophers. However, Heidegger holds the view that the history of western philosophy after Plato is the forgotten history of Being. The reason is that these philosophers ignored "the differences of Being ", that is, the difference between being and Being, and study the Being as being. As early as 1907, Heidegger was in high school, and through the book given by Konrad Geluobeier, that is, Brentano's doctoral thesis "On the multiple meanings of Being as for Aristotle", where, he came across the issue of Being for the first time and was fated to have a permanent relation with the issue of Being. Since then, Heidegger was triggered by the issue of the significance of Being, and began his academic career of investigating the significance of Being. In the meantime, under influence of the popular theory of the logics back then, he attempted to study the resolution in logics, investigate the significance of Being from the copulative of the logical judgment and boil the significance of Being as the copulative down to effectiveness. These efforts were later reflected in a series of short articles and book reviews as well as his doctoral dissertations published during the university study. Later, he was influenced by Husserl's phenomenology, and he held the view that whether the world exists or not and whether it can be comprehended is not determined by whether we can prove it by means of deduction, but rather the manifestation of the objects themselves, that is the objects display themselves in front of the researchers and allow them to comprehend directly. This effort is reflected in Heidegger's teaching papers in colleges and universities, "The theory of category and the theory of significance of Deng Scott ". Some contents of the teaching papers also embody the influence of life philosophy and Emil-Lask’s philosophy on Heidegger, especially his concerns about "real life of people" bears landmark significance in the whole process of Heidegger's thinking. As the sense of Husserl's phenomenology has been questioned and criticized by Natorp, and Husserl did not then have an official answer, which made Heidegger have seen all the serious theoretical difficulties in the conscious Phenomenology that claimed to be the foundation of all sciences. With the enlightenment of Natorp’s issue and under the influence of La phase grams philosophy, Heidegger has found the starting point of his own philosophy, namely the“real life conditions of human beings”as well as his own philosophical approach, namely the approach of form-domain manifestation. The establishment of the starting point and approaches of philosophy has provided Heidegger with conditions to establish his own philosophy so as to offer him a new platform to find the answers to the issue of Being. In the same time period, Heidegger has paid close attention to the issue of time and studied the Phenomenology and Hermeneutics combining the issue of time and the real life of human beings, and this has constituted the main intention of the great book“Being and Time”. In this book, proceeding from the original significance of Heidegger’s“real life”of human beings, he gave a description of Phenomenology to the living conditions of human beings (therebeing) and built the ontology of therebeing------theory of Existence. Establishing the theory of Existence is not the final aim of Heidegger. He is no more than attaining the significance of time in Being through the description of Phenomenology to the living of therebeing and regards the living time of therebeing as the initiative time and considers it as the transcending horizon to manifest the significance of Being. However, due to various reasons, the writing of“Being and Time”failed to be finished. Thus, analyzing the theory of Existence of therebeing to investigate the issue of the significance of general Being failed to receive the expecting solutions.
The truth of origin issue. After encountering many difficulties in looking for the answers to the issue of Being through the living time of therebeing and giving up, Heidegger shifted to concentrate on the issue of truth. From his writing during this period of time, it cannot be denied that his comprehension towards the issue of truth was much deeper and the root traced was more primitive. Of course, Heidegger’s concerns over the issue of truth were not only to provide a way of avoiding difficulties for the troublesome traditional concept of truth. In the mean time, and even more importantly, he also intended to find the answers to his question of Being. From the 44th section of“Being and Time”, to the 1930's "On the nature of truth", to the "On the origin of works of art" between 1935 and 1936, we can see clearly the effort of Heidegger. In section 44 of the“Being and Time”, starting from the Existence of therebeing, Heidegger understood truth as the activity of concealing coverage.
If we say the truth of this moment comes into Being is due to its association in the same breath with the issue of Being in the history of philosophy, and therefore it has been investigated in the Existence theory so as to play a role of laying the foundation for the traditional concept of truth, then in the speech of“On the Nature of Truth”, we can arrive at the conclusion that Heidegger is consciously questioning closely the truth itself. Although there are also some remains of the Existence theory and concept of truth reflected from this speech, Heidegger already has an apparent intention, that is to study truth itself avoiding the Existence theory of therebeing, namely those open areas or revealed domains which make the activities of reliving cover possible. Meanwhile, in this speech, Heidegger also differentiates the“difference of ontology”on the issue of truth, which is the difference between truth of Being and truth of being. The truth of being is concealed, and truth of Being is the open area or revealing domain. In the following notes supplemented, this open area or revealing domain of the truth of Being is regarded positively as“clearness”. This“difference of ontology”in the respect of the issue of truth is further practiced and exerted in the speech of the“Origin of the Works of Arts”. Here, truth is not only a sort of cover revealing activity and the open condition which made possible by this cover revealing activity, but also it is a process of occurrence.
Manifest domain of Being (truth): This part of the paper which lays its basis upon the former two parts, chiefly deals with illustrating the self-manifest domain of Being or truth, and the occurring progress. In Being and Time, Heidegger failed in solving the Being problem by way of timely significance, yet his thinking mode of pursuing the answer to Being by way of original time outlived. 35 years later from then, Heidegger conducted a lecture with the title Being and Time, in which he picked up the unsolved issues in Being and Time and re-interpreted the relation between time and Being in light of the new perspective. However, no matter time or Being has been deprived of the significance of Existence theory intended in Being and Time as time wore out. Hereafter, time was stipulated as four-dimension clarified arrival while Being as the on-site status in light of time and this accounts for the fact that Being, is rooted in time accomplishment, which is the just clarified arrival in the real time and the destiny sending in the original Being or in the opening-up field. Heidegger hold up to the fact that arts are the birth place of truth. In Origin of Artistic Works, he deepened his understanding of truth, made crystal clear the difference between Being truth and the existing truth on resorts to the perspective of arts and gave a detailed account of how the truth of Being (original source) becomes the existing truth (tribute). The whole process goes on like this: the contradiction on clarified and hidden original source paved a way for the existential truth while the contradiction manifests through the slit, frames itself into“configuration”by re-setting into“the earth”so as to embody it in artistic works, which, as the contradiction between“world”and“earth”is the self-insert of the existing truth. The existential truth inserts itself into artistic works and goes through the whole happening of“world”and“earth”confrontation(the existing truth), which is also the self-manifest process of Being since in the process, Being and truth is considered as one issue. Thus, artistic works, just like time, belong to the manifest domain of Being or truth.
The innovation of this paper is to reflect on Heidegger's thinking as a whole, to show the continuity and uniformity of Heidegger’s way of thinking. The author believes that it is not very reasonable to divide the stage according to the different central words used by Heidegger in his academic career more than half a century ago.
This is just a phase of the division have taken note of Heidegger in different periods of academic concerns, but he's not considered as a continuity of the whole. It is true that Heidegger, at different times, have different concerns, and these problems, on the surface, seem to pose a different view of the problem, but if viewing from Heidegger's life-long academic pursuit, the core of his thinking is Identified and only, and that is the issue of Being, and those of the so-called problem of a different view on this issue is the different way and they are different signs of Heidegger’s way of thinking and are used to serve the central issue of Being. Another highlight of this paper is that the author's grasped dynamically the Heidegger's point of view on the issue of truth, and cleaned out the step-by-step process of Heidegger's in-depth understanding of truth. Heidegger's study on the issue of truth mainly focused on the 44th section of "Being and Time," "On the nature of truth" and "origin of works of art" and other works. If the issue of truth constitutes a signpost on the road of Heidegger’s thinking of Being, it manifests the step-by-step process of Heidegger's in-depth thinking: from the truth of the Existence theory to the truth of ontology, from the truth of being to the truth of Being, from the nature of truth to the occurrence of truth, and from the shoulder to shoulder between the issue of Being and the issue of truth to their association in the same breath, and so on. In this paper, another innovation is that author has a comparative study of Heidegger’s probing into the issue of truth at different times. In the“Being and Time”, time is mainly manifested by the Existence of therebeing and it is comprehended as the significance of the Existence of therebeing, namely the way of coming of the time. As for the Existence of therebeing, it is carried out by the understanding of this as a possibility in the presence of the manifesting time which will come in the future. The being which is forsaken is manifested in time as the occurrence of ever before, and the being manifested by sink as the Being is present. Thus, the significance of the integral structure of therebeing just lies in the coming of time. Here, the time is comprehended from the Existence of therebeing. In the mean time, time, as the original time, is also considered as the transcending horizon to comprehend the significance of the general Being. However, In the“Being and Time”, this transcendence from the being to the Being itself, namely the transcendence from the time of Existence to the significance as the manifesting Being failed to be achieved. 35 years later, namely in 1962, Heidegger chose the topic of“Time and Being”and elaborated his reconsideration of the relation between time and Being under a new horizon. In his speech, his reflection on time is even deeper and original than that in“Being and Time”. As the manifesting domain of Being, this more original time has nothing to do with human beings as therebeing. It is also not related to human beings as therebeing as well as the Existence of human beings. It is“hidden”in the original Being as the mutual arrival of past, future and the present.
This dissertation will illustrate the subject of the Truth of Being from the following three perspectives: the meaning of Being, the truth of origin and the manifesting domain of Being (the truth). These three issues, as the three aspects of the subject of "the truth of Being ", constitute and coherence of Heidegger's thinking.
The significance of Being. The issue of Being is the very core during the former philosophy period, this issue has been considered, and it has been fully discussed by many great philosophers. However, Heidegger holds the view that the history of western philosophy after Plato is the forgotten history of Being. The reason is that these philosophers ignored "the differences of Being ", that is, the difference between being and Being, and study the Being as being. As early as 1907, Heidegger was in high school, and through the book given by Konrad Geluobeier, that is, Brentano's doctoral thesis "On the multiple meanings of Being as for Aristotle", where, he came across the issue of Being for the first time and was fated to have a permanent relation with the issue of Being. Since then, Heidegger was triggered by the issue of the significance of Being, and began his academic career of investigating the significance of Being. In the meantime, under influence of the popular theory of the logics back then, he attempted to study the resolution in logics, investigate the significance of Being from the copulative of the logical judgment and boil the significance of Being as the copulative down to effectiveness. These efforts were later reflected in a series of short articles and book reviews as well as his doctoral dissertations published during the university study. Later, he was influenced by Husserl's phenomenology, and he held the view that whether the world exists or not and whether it can be comprehended is not determined by whether we can prove it by means of deduction, but rather the manifestation of the objects themselves, that is the objects display themselves in front of the researchers and allow them to comprehend directly. This effort is reflected in Heidegger's teaching papers in colleges and universities, "The theory of category and the theory of significance of Deng Scott ". Some contents of the teaching papers also embody the influence of life philosophy and Emil-Lask’s philosophy on Heidegger, especially his concerns about "real life of people" bears landmark significance in the whole process of Heidegger's thinking. As the sense of Husserl's phenomenology has been questioned and criticized by Natorp, and Husserl did not then have an official answer, which made Heidegger have seen all the serious theoretical difficulties in the conscious Phenomenology that claimed to be the foundation of all sciences. With the enlightenment of Natorp’s issue and under the influence of La phase grams philosophy, Heidegger has found the starting point of his own philosophy, namely the“real life conditions of human beings”as well as his own philosophical approach, namely the approach of form-domain manifestation. The establishment of the starting point and approaches of philosophy has provided Heidegger with conditions to establish his own philosophy so as to offer him a new platform to find the answers to the issue of Being. In the same time period, Heidegger has paid close attention to the issue of time and studied the Phenomenology and Hermeneutics combining the issue of time and the real life of human beings, and this has constituted the main intention of the great book“Being and Time”. In this book, proceeding from the original significance of Heidegger’s“real life”of human beings, he gave a description of Phenomenology to the living conditions of human beings (therebeing) and built the ontology of therebeing------theory of Existence. Establishing the theory of Existence is not the final aim of Heidegger. He is no more than attaining the significance of time in Being through the description of Phenomenology to the living of therebeing and regards the living time of therebeing as the initiative time and considers it as the transcending horizon to manifest the significance of Being. However, due to various reasons, the writing of“Being and Time”failed to be finished. Thus, analyzing the theory of Existence of therebeing to investigate the issue of the significance of general Being failed to receive the expecting solutions.
The truth of origin issue. After encountering many difficulties in looking for the answers to the issue of Being through the living time of therebeing and giving up, Heidegger shifted to concentrate on the issue of truth. From his writing during this period of time, it cannot be denied that his comprehension towards the issue of truth was much deeper and the root traced was more primitive. Of course, Heidegger’s concerns over the issue of truth were not only to provide a way of avoiding difficulties for the troublesome traditional concept of truth. In the mean time, and even more importantly, he also intended to find the answers to his question of Being. From the 44th section of“Being and Time”, to the 1930's "On the nature of truth", to the "On the origin of works of art" between 1935 and 1936, we can see clearly the effort of Heidegger. In section 44 of the“Being and Time”, starting from the Existence of therebeing, Heidegger understood truth as the activity of concealing coverage.
If we say the truth of this moment comes into Being is due to its association in the same breath with the issue of Being in the history of philosophy, and therefore it has been investigated in the Existence theory so as to play a role of laying the foundation for the traditional concept of truth, then in the speech of“On the Nature of Truth”, we can arrive at the conclusion that Heidegger is consciously questioning closely the truth itself. Although there are also some remains of the Existence theory and concept of truth reflected from this speech, Heidegger already has an apparent intention, that is to study truth itself avoiding the Existence theory of therebeing, namely those open areas or revealed domains which make the activities of reliving cover possible. Meanwhile, in this speech, Heidegger also differentiates the“difference of ontology”on the issue of truth, which is the difference between truth of Being and truth of being. The truth of being is concealed, and truth of Being is the open area or revealing domain. In the following notes supplemented, this open area or revealing domain of the truth of Being is regarded positively as“clearness”. This“difference of ontology”in the respect of the issue of truth is further practiced and exerted in the speech of the“Origin of the Works of Arts”. Here, truth is not only a sort of cover revealing activity and the open condition which made possible by this cover revealing activity, but also it is a process of occurrence.
Manifest domain of Being (truth): This part of the paper which lays its basis upon the former two parts, chiefly deals with illustrating the self-manifest domain of Being or truth, and the occurring progress. In Being and Time, Heidegger failed in solving the Being problem by way of timely significance, yet his thinking mode of pursuing the answer to Being by way of original time outlived. 35 years later from then, Heidegger conducted a lecture with the title Being and Time, in which he picked up the unsolved issues in Being and Time and re-interpreted the relation between time and Being in light of the new perspective. However, no matter time or Being has been deprived of the significance of Existence theory intended in Being and Time as time wore out. Hereafter, time was stipulated as four-dimension clarified arrival while Being as the on-site status in light of time and this accounts for the fact that Being, is rooted in time accomplishment, which is the just clarified arrival in the real time and the destiny sending in the original Being or in the opening-up field. Heidegger hold up to the fact that arts are the birth place of truth. In Origin of Artistic Works, he deepened his understanding of truth, made crystal clear the difference between Being truth and the existing truth on resorts to the perspective of arts and gave a detailed account of how the truth of Being (original source) becomes the existing truth (tribute). The whole process goes on like this: the contradiction on clarified and hidden original source paved a way for the existential truth while the contradiction manifests through the slit, frames itself into“configuration”by re-setting into“the earth”so as to embody it in artistic works, which, as the contradiction between“world”and“earth”is the self-insert of the existing truth. The existential truth inserts itself into artistic works and goes through the whole happening of“world”and“earth”confrontation(the existing truth), which is also the self-manifest process of Being since in the process, Being and truth is considered as one issue. Thus, artistic works, just like time, belong to the manifest domain of Being or truth.
The innovation of this paper is to reflect on Heidegger's thinking as a whole, to show the continuity and uniformity of Heidegger’s way of thinking. The author believes that it is not very reasonable to divide the stage according to the different central words used by Heidegger in his academic career more than half a century ago.
This is just a phase of the division have taken note of Heidegger in different periods of academic concerns, but he's not considered as a continuity of the whole. It is true that Heidegger, at different times, have different concerns, and these problems, on the surface, seem to pose a different view of the problem, but if viewing from Heidegger's life-long academic pursuit, the core of his thinking is Identified and only, and that is the issue of Being, and those of the so-called problem of a different view on this issue is the different way and they are different signs of Heidegger’s way of thinking and are used to serve the central issue of Being. Another highlight of this paper is that the author's grasped dynamically the Heidegger's point of view on the issue of truth, and cleaned out the step-by-step process of Heidegger's in-depth understanding of truth. Heidegger's study on the issue of truth mainly focused on the 44th section of "Being and Time," "On the nature of truth" and "origin of works of art" and other works. If the issue of truth constitutes a signpost on the road of Heidegger’s thinking of Being, it manifests the step-by-step process of Heidegger's in-depth thinking: from the truth of the Existence theory to the truth of ontology, from the truth of being to the truth of Being, from the nature of truth to the occurrence of truth, and from the shoulder to shoulder between the issue of Being and the issue of truth to their association in the same breath, and so on. In this paper, another innovation is that author has a comparative study of Heidegger’s probing into the issue of truth at different times. In the“Being and Time”, time is mainly manifested by the Existence of therebeing and it is comprehended as the significance of the Existence of therebeing, namely the way of coming of the time. As for the Existence of therebeing, it is carried out by the understanding of this as a possibility in the presence of the manifesting time which will come in the future. The being which is forsaken is manifested in time as the occurrence of ever before, and the being manifested by sink as the Being is present. Thus, the significance of the integral structure of therebeing just lies in the coming of time. Here, the time is comprehended from the Existence of therebeing. In the mean time, time, as the original time, is also considered as the transcending horizon to comprehend the significance of the general Being. However, In the“Being and Time”, this transcendence from the being to the Being itself, namely the transcendence from the time of Existence to the significance as the manifesting Being failed to be achieved. 35 years later, namely in 1962, Heidegger chose the topic of“Time and Being”and elaborated his reconsideration of the relation between time and Being under a new horizon. In his speech, his reflection on time is even deeper and original than that in“Being and Time”. As the manifesting domain of Being, this more original time has nothing to do with human beings as therebeing. It is also not related to human beings as therebeing as well as the Existence of human beings. It is“hidden”in the original Being as the mutual arrival of past, future and the present.
引文
1比梅尔:《海德格尔》,刘鑫、刘英译,商务印书馆1996年版,第30页。
2《古希腊哲学》,苗力田主编,人民大学出版社1989年版,第92页。另请参见《哲学史讲演录》第一卷,黑格尔著,贺麟译,商务印书馆,第265页。特别说明:为了表达的连贯性和行文的统一性,本论文不拟对“Being”的译名进行区分,将其一律引为“存在”。
3参见《BEING与西方哲学传统》上卷,宋继杰主编,河北大学出版社2002年10月版,第24页。
4海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第1页。
5柏拉图:《斐多篇》,《西方哲学原著选读》上卷第82页。
6同上,第81页。
7亚里士多德:《形而上学》,苗力田译,中国人民大学出版社2003年版,第58页。
8同上,第121页。
9同上,第127页。
10亚里士多德:《形而上学》,苗力田译,中国人民大学出版社2003年版,第127页。
11同上,第127页。
12参见王路:《形而上学的基石——“是”与“真”》,人民出版社2003年10月第一版,第201页。
13同上。
14黑格尔:《小逻辑》,贺麟译,商务印书馆,1980年7月第2版,第189页。
15海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1987年12月第1版,第3页。
16海德格尔:《路标》,孙周兴译,商务印书馆2000年版,第436页。
17海德格尔:《现象学之基本问题》,丁耘译,上海译文出版社2008年版,第448页。
18海德格尔:《形而上学导论》,熊伟、王庆节合译,商务印书馆1996年6月第1版,第103页。
19海德格尔:《演讲与论文集》,孙周兴译,三联书店2005年10月第1版,第229页。
20海德格尔:《林中路》,孙周兴译,上海译文出版社2004年7月第1版,第77页。
21参见海德格尔:《林中路》,孙周兴译,上海译文出版社2004年7月第1版,第77-78页。
22海德格尔:《林中路》,孙周兴译,上海译文出版社2004年7月第1版,第88页。
23同上,第92页。
24同上,第93页。
25同上,第96页。
26同上,第97页。
27海德格尔:《林中路》,孙周兴译,上海译文出版社2004年7月第1版,第114页。
28同上,第114页。
29同上,第102页。
30海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12月第2版,第4-6页。
31同上,第5页。
32同上,第5页。
33海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12月第2版,第5页。
34同上,第5-6页。
35同上,第6页。
36同上,第6页。
37参见吕迪格尔·萨弗兰斯基:《来自德国的大师——海德格尔和他的时代》,靳希平译,商务印书馆2007年8月第1版,第37-38页。
38海德格尔:《面向思的事情》,陈小文、孙周兴译,商务印书馆1999年2月第2版,第90页。
39同上,第90页。
40转引自张祥龙:《海德格尔传》,商务印书馆2007年4月第1版,第27页。
41参见张祥龙:《海德格尔传》,商务印书馆2007年4月第1版,第27页。
42维克托·法里亚斯:《海德格尔与纳粹主义》,郑永慧、张寿铭、吴绍宜译,时事出版社2000年12月第1版,第29页。
43靳希平:《海德格尔早期思想研究》,上海人民出版社1996年12月第1版,第40页。
44参见靳希平:《海德格尔早期思想研究》,上海人民出版社1996年12月第1版,第43页以下。
45参见吕迪格尔·萨弗兰斯基:《来自德国的大师——海德格尔和他的时代》,靳希平译,商务印书馆2007年8月第1版,第63页。
46参见吕迪格尔·萨弗兰斯基:《来自德国的大师——海德格尔和他的时代》,靳希平译,商务印书馆2007年8月第1版,第85页。
47转引自靳希平:《海德格尔早期思想研究》,上海人民出版社1996年12月第1版,第189-190页。
48参见张祥龙:《海德格尔传》,商务印书馆2007年4月第1版,第48页。
50转引自张汝伦:《现代西方哲学十五讲》,第106页。
51吕迪格尔·萨弗兰斯基:《来自德国的大师——海德格尔和他的时代》,靳希平译,商务印书馆2007年8月第1版,第75页。
52转引自靳希平:《海德格尔早期思想研究》,上海人民出版社1996年12月第1版,第39页。
53转引自吕迪格尔·萨弗兰斯基:《来自德国的大师——海德格尔和他的时代》,靳希平译,商务印书馆2007年8月第1版,第68页。
54参见张祥龙:《海德格尔传》,商务印书馆2007年4月第1版,第87-88页。
55参见吕迪格尔·萨弗兰斯基:《来自德国的大师——海德格尔和他的时代》,靳希平译,商务印书馆2007年8月第1版,第90页。
56《形式显示的现象学-海德格尔早期弗赖堡文选》,孙周兴编译,同济大学出版社2002年12月第1版,第4页。
57同上,第5页。
58同上,第18页。
59同上,第20页。
60《形式显示的现象学-海德格尔早期弗赖堡文选》,孙周兴编译,同济大学出版社2002年12月第1版,第49页。
61胡塞尔:《纯粹现象学通论》,李幼蒸译,商务印书馆1992年,第160页。
62胡塞尔:《现象学的观念》,倪梁康译,上海译文出版社1986年1月第1版,第22页。
63转引自张祥龙:《海德格尔传》,商务印书馆2007年4月第1版,第55页。
64转引自张祥龙:《海德格尔传》,商务印书馆2007年4月第1版,第95页。
65同上,第101页。
66海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第32页。
67同上,第41页。
68同上,第42页。
69同上,第8页。
70同上,第14-16页。
71同上,第42页。
72海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第44页。
73同上,第63页。
74海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第81页。
75同上,第89页。
76同上,第102页。
77海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第137页。
78同上,第150页。
79海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第156页。
80同上,第167页。
81同上,第167页。
82海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第188页。
83同上,第204页。
84同上,第221页。
85海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第222页。
86同上,第222页。
87海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第217页。
88同上,第370页。
89同上,第371页。
90同上,第371页。
91海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第372页。
92同上,第374页。
93同上,第373页。
94同上,第375页。
95同上,第494页。
96参见张祥龙:《海德格尔传》,商务印书馆2007年4月第1版,第230页。
97北京大学哲学第外国哲学史教研室编:《西方哲学原著选读》,商务印书馆1981年版,第25页。
98亚里士多德:《形而上学》,苗力田译,中国人民大学出版社,2003年12月第1版,第80页。
99《西方哲学原著选读》上卷,第168页。
100《西方哲学原著选读》上卷,第180页。
101同上,第179页。
102奥古斯丁,《忏悔录》,第126页。
103《西方哲学原著选读》上卷第275页。
104笛卡尔:《原学原理》,第17页。
105黑格尔:《精神现象学》上卷,第10页。
106同上,第11页。
107同上,第12页。
108黑格尔:《小逻辑》,第56页。
109黑格尔:《精神现象学》上卷,第25页。
110黑格尔:《精神现象学》上卷,第25页。
111怀特:《分析的时代》,商务印书馆,1981年,第7页。
112亚里士多德:《形而上学》,苗力田译,中国人民大学出版社,2003年12月第1版,第46页。
113《十六——十八世纪西欧各国哲学》,第416页。
114《十六——十八世纪西欧各国哲学》,第422页。
115同上,第423页。
116同上,第423页。
117同上,第437页。
118同上,第444页。
119《十六——十八世纪西欧各国哲学》,第103页。
120詹姆士:《实用主义》,商务印书馆1979年版,第101页。
121同上,第109页。
122同上,第109页。
123海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第245-246页。
124海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第248页。
125同上,第248页。
126同上,第248页。
131海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第251页。
132同上,第251页。
133同上,第256页。
134参见上书,第252页。
135海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第258页。
136海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第260页。
137同上,第262页。
138同上,第261页。
139海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第261页。
140海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第263页。
141海德格尔:《路标》,孙周兴译,商务印书馆2000年11月第1版,第205页。
142海德格尔:《路标》,孙周兴译,商务印书馆2000年11月第1版,第212页。
143同上,第212页。
144同上,第213页。
145海德格尔:《路标》,孙周兴译,商务印书馆2000年11月第1版,第213页。
146同上,第216页。
147同上,第215页。
148海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第251页。
149海德格尔:《路标》,孙周兴译,商务印书馆2000年11月第1版,第219页。
150海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第255页。
151海德格尔:《路标》,孙周兴译,商务印书馆2000年11月第1版,第220页。
152同上,第226页。
153同上,第227页。
154海德格尔:《路标》,孙周兴译,商务印书馆2000年11月第1版,第230页。
155同上,第217页。
156同上,第231-232页。
157比梅尔:《海德格尔》,刘鑫、刘英译,商务印书馆1996年版,第85页。
158汪子嵩、范明生、陈村富、姚介厚:《希腊哲学史》第一卷,人民出版社1997年5月版,第641页。
159海德格尔:《形而上学导论》,商务印书馆,第102页。
160海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第249页。
161参见上书,第70-73页。
162同上,第73页。
163亚里士多德:《物理学》,张竹明译,商务印书馆1982年版,第121页。
164同上,第122页。
165同上,第122页。
166参见上书,第123-132页。
167亚里士多德:《物理学》,张竹明译,商务印书馆1982年版,第130页。
168奥古斯丁:《忏悔录》卷十一第14节,周士良译,商务印书馆,1997年版,第242页。
169同上,卷十一第27节第254-255页。
170同上,卷十一第20章第247页。
171同上,卷十一第26节第253页。
183海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第398页。
184孙周兴选编:《海德格尔选集》(下)上海三联书店1996年版,第1273-1274页。
185海德格尔:《面向思的事情》,陈小文、孙周兴译,商务印书馆1999年版,第25页。
186同上,第2页。
187同上,第3页。
188同上,第6页。
189海德格尔:《面向思的事情》,陈小文、孙周兴译,商务印书馆1999年版,第7页。
190同上,第12页。
191参见海德格尔:《面向思的事情》,陈小文、孙周兴译,商务印书馆1999年版,第12-18页。
192同上,第19页。
193同上,第20页。
194同上,第21页。
195海德格尔:《面向思的事情》,陈小文、孙周兴译,商务印书馆1999年版,第22页。
196同上,第24页。
197同上,第26页。
198同上,第27页。
199参见同上,第28页。
200海德格尔:《林中路》,孙周兴译,上海译文出版社2007年版,第1页。
201同上,第2页。
202参见海德格尔:《林中路》,孙周兴译,上海译文出版社2007年版,第7-15页。
203同上,第16页。
204同上,第17页。
205海德格尔:《林中路》,孙周兴译,上海译文出版社2007年版,第19页。
206同上,第19-20页。
207同上,第21页。
208海德格尔:《林中路》,孙周兴译,上海译文出版社2007年版,第30页。
209同上,第28页。
210海德格尔:《林中路》,孙周兴译,上海译文出版社2007年版,第35页。
211同上,第35页。
212海德格尔:《林中路》,孙周兴译,上海译文出版社2007年版,第38页。
213同上,第39页。
214同上,39-40页。
215同上,第40页。
216海德格尔:《林中路》,孙周兴译,上海译文出版社2007年版,第40页。
217同上,第41页。
218同上,第42页。
221海德格尔:《林中路》,孙周兴译,上海译文出版社2007年版,第49-50页。
222同上,第26页。
223同上,第51页。
224海德格尔:《林中路》,孙周兴译,上海译文出版社2007年版,第51页。
225同上,第51页。
226同上,第52页。
227同上,第53页。
228海德格尔:《林中路》,孙周兴译,上海译文出版社2007年版,第54页。
229同上,第66页。
230同上,第69页。
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[75]贡特·奈斯克等,回答——海德格尔说话了[M].陈春文译,江苏教育出版社2005年.
[76]胡塞尔,内在时间意识现象学[M].杨富斌译,华夏出版社1999年.
[77]王天成,直觉与逻辑[M].长春出版社2000年.
[78]克尔恺郭尔,哲学寓言集[M].杨玉功编译,商务印书馆2000年.
[79]比梅尔,当代艺术的哲学分析[M].孙周兴、李媛译,商务印书馆1999年.
[80]夏汉苹,海德格尔传[M].长江文艺出版社2001年.
[81]乔治·斯坦纳,海德格尔[M].李河、刘继译,中国社会科学出版社,1989年.
[82]杨祖陶,德国古典哲学逻辑进程[M].武汉大学出版社1993年.
[83]杨适,古希腊哲学探本[M].商务印书馆2003年.
[84]维特根斯坦,哲学研究[M].上海人民出版社2001年.
[85]姚大志,现代意识形态理论[M].黑龙江人民出版社1993年.
[86]叶秀山,前苏格拉底哲学研究[M].人民出版社1983.
[87]康德,纯粹理性批判[M].蓝公武译,商务印书馆2002年.
[88]黑格尔,逻辑学[M].杨一之译,商务印书馆1991年.
[89]谢林,先验唯心论体系[M].梁志学、石泉译,商务印书馆,1997年.
[90]姚大志,现代之后[M].东方出版社2000年.
[91]黑格尔,精神现象学[M].贺麟、王玖兴译,商务印书馆1979.
[92]笛卡尔,第一哲学沉思集[M].庞景仁译,商务印书馆1996.
[93]费希特,全部知识学的基础[M].王玖兴译,商务印书馆1995年.
[94] Heidegger's concept of truth / Daniel O. Dahlstrom,
[95] Intimations of mortality : time, truth, and finitude in Heidegger's thinking of being,Krell, David Farrell.
[96] On the truth of being : reflections on Heidegger's later philosophy / Joseph J. Kockelmans.
[97] Heidegger's metahistory of philosophy: Amor fati, being and truth. Magnus, Bernd.
[98] History versus nature [microform] : a reading of Aristotle, Hobbes, andHeidegger / Tong Shen..
[99] Heidegger's theory of community / Qingjie Wang..
[100] Basic questions of philosophy : selected "problems" of "logic" / Martin Heidegger ; translated by Richard Rojcewicz and AndréSchuwer.
[101] Basic writings : from Being and time (1927) to The task of thinking (1964) / Martin Heidegger ; edited, with general introduction and introductions to each selection by David Farrell Krell.
[102] Hermeneutics and the disclosure of truth : a study in the work of Heidegger, Gadamer, and Ricoeur / James DiCenso.
[103] Words alike, worlds apart [microform] : an inquiry into the ontological and metaphorical modes in Chinese and English lyric poetry / Gloria Hung-Kuang Shen..
[104] Heidegger's estrangements : language, truth, and poetry in the later writings / Gerald L. Bruns.
[105] Hegel's Phenomenology of spirit / Martin Heidegger ; translated by Parvis Emad and Kenneth Maly.
[106] Rahner, Heidegger, and truth : Karl Rahner's notion of Christian truth, the influence of Heidegger / Jack Arthur Bonsor ; with a preface by Francis Schüssler Fiorenza.
[107] What is a human being?——a Heideggerian view. Frederick A.Olaffon
[108] SEEING THE SELF——Heidegger on subjectivity. E.ФVERENGET
2《古希腊哲学》,苗力田主编,人民大学出版社1989年版,第92页。另请参见《哲学史讲演录》第一卷,黑格尔著,贺麟译,商务印书馆,第265页。特别说明:为了表达的连贯性和行文的统一性,本论文不拟对“Being”的译名进行区分,将其一律引为“存在”。
3参见《BEING与西方哲学传统》上卷,宋继杰主编,河北大学出版社2002年10月版,第24页。
4海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第1页。
5柏拉图:《斐多篇》,《西方哲学原著选读》上卷第82页。
6同上,第81页。
7亚里士多德:《形而上学》,苗力田译,中国人民大学出版社2003年版,第58页。
8同上,第121页。
9同上,第127页。
10亚里士多德:《形而上学》,苗力田译,中国人民大学出版社2003年版,第127页。
11同上,第127页。
12参见王路:《形而上学的基石——“是”与“真”》,人民出版社2003年10月第一版,第201页。
13同上。
14黑格尔:《小逻辑》,贺麟译,商务印书馆,1980年7月第2版,第189页。
15海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1987年12月第1版,第3页。
16海德格尔:《路标》,孙周兴译,商务印书馆2000年版,第436页。
17海德格尔:《现象学之基本问题》,丁耘译,上海译文出版社2008年版,第448页。
18海德格尔:《形而上学导论》,熊伟、王庆节合译,商务印书馆1996年6月第1版,第103页。
19海德格尔:《演讲与论文集》,孙周兴译,三联书店2005年10月第1版,第229页。
20海德格尔:《林中路》,孙周兴译,上海译文出版社2004年7月第1版,第77页。
21参见海德格尔:《林中路》,孙周兴译,上海译文出版社2004年7月第1版,第77-78页。
22海德格尔:《林中路》,孙周兴译,上海译文出版社2004年7月第1版,第88页。
23同上,第92页。
24同上,第93页。
25同上,第96页。
26同上,第97页。
27海德格尔:《林中路》,孙周兴译,上海译文出版社2004年7月第1版,第114页。
28同上,第114页。
29同上,第102页。
30海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12月第2版,第4-6页。
31同上,第5页。
32同上,第5页。
33海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12月第2版,第5页。
34同上,第5-6页。
35同上,第6页。
36同上,第6页。
37参见吕迪格尔·萨弗兰斯基:《来自德国的大师——海德格尔和他的时代》,靳希平译,商务印书馆2007年8月第1版,第37-38页。
38海德格尔:《面向思的事情》,陈小文、孙周兴译,商务印书馆1999年2月第2版,第90页。
39同上,第90页。
40转引自张祥龙:《海德格尔传》,商务印书馆2007年4月第1版,第27页。
41参见张祥龙:《海德格尔传》,商务印书馆2007年4月第1版,第27页。
42维克托·法里亚斯:《海德格尔与纳粹主义》,郑永慧、张寿铭、吴绍宜译,时事出版社2000年12月第1版,第29页。
43靳希平:《海德格尔早期思想研究》,上海人民出版社1996年12月第1版,第40页。
44参见靳希平:《海德格尔早期思想研究》,上海人民出版社1996年12月第1版,第43页以下。
45参见吕迪格尔·萨弗兰斯基:《来自德国的大师——海德格尔和他的时代》,靳希平译,商务印书馆2007年8月第1版,第63页。
46参见吕迪格尔·萨弗兰斯基:《来自德国的大师——海德格尔和他的时代》,靳希平译,商务印书馆2007年8月第1版,第85页。
47转引自靳希平:《海德格尔早期思想研究》,上海人民出版社1996年12月第1版,第189-190页。
48参见张祥龙:《海德格尔传》,商务印书馆2007年4月第1版,第48页。
50转引自张汝伦:《现代西方哲学十五讲》,第106页。
51吕迪格尔·萨弗兰斯基:《来自德国的大师——海德格尔和他的时代》,靳希平译,商务印书馆2007年8月第1版,第75页。
52转引自靳希平:《海德格尔早期思想研究》,上海人民出版社1996年12月第1版,第39页。
53转引自吕迪格尔·萨弗兰斯基:《来自德国的大师——海德格尔和他的时代》,靳希平译,商务印书馆2007年8月第1版,第68页。
54参见张祥龙:《海德格尔传》,商务印书馆2007年4月第1版,第87-88页。
55参见吕迪格尔·萨弗兰斯基:《来自德国的大师——海德格尔和他的时代》,靳希平译,商务印书馆2007年8月第1版,第90页。
56《形式显示的现象学-海德格尔早期弗赖堡文选》,孙周兴编译,同济大学出版社2002年12月第1版,第4页。
57同上,第5页。
58同上,第18页。
59同上,第20页。
60《形式显示的现象学-海德格尔早期弗赖堡文选》,孙周兴编译,同济大学出版社2002年12月第1版,第49页。
61胡塞尔:《纯粹现象学通论》,李幼蒸译,商务印书馆1992年,第160页。
62胡塞尔:《现象学的观念》,倪梁康译,上海译文出版社1986年1月第1版,第22页。
63转引自张祥龙:《海德格尔传》,商务印书馆2007年4月第1版,第55页。
64转引自张祥龙:《海德格尔传》,商务印书馆2007年4月第1版,第95页。
65同上,第101页。
66海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第32页。
67同上,第41页。
68同上,第42页。
69同上,第8页。
70同上,第14-16页。
71同上,第42页。
72海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第44页。
73同上,第63页。
74海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第81页。
75同上,第89页。
76同上,第102页。
77海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第137页。
78同上,第150页。
79海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第156页。
80同上,第167页。
81同上,第167页。
82海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第188页。
83同上,第204页。
84同上,第221页。
85海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第222页。
86同上,第222页。
87海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第217页。
88同上,第370页。
89同上,第371页。
90同上,第371页。
91海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第372页。
92同上,第374页。
93同上,第373页。
94同上,第375页。
95同上,第494页。
96参见张祥龙:《海德格尔传》,商务印书馆2007年4月第1版,第230页。
97北京大学哲学第外国哲学史教研室编:《西方哲学原著选读》,商务印书馆1981年版,第25页。
98亚里士多德:《形而上学》,苗力田译,中国人民大学出版社,2003年12月第1版,第80页。
99《西方哲学原著选读》上卷,第168页。
100《西方哲学原著选读》上卷,第180页。
101同上,第179页。
102奥古斯丁,《忏悔录》,第126页。
103《西方哲学原著选读》上卷第275页。
104笛卡尔:《原学原理》,第17页。
105黑格尔:《精神现象学》上卷,第10页。
106同上,第11页。
107同上,第12页。
108黑格尔:《小逻辑》,第56页。
109黑格尔:《精神现象学》上卷,第25页。
110黑格尔:《精神现象学》上卷,第25页。
111怀特:《分析的时代》,商务印书馆,1981年,第7页。
112亚里士多德:《形而上学》,苗力田译,中国人民大学出版社,2003年12月第1版,第46页。
113《十六——十八世纪西欧各国哲学》,第416页。
114《十六——十八世纪西欧各国哲学》,第422页。
115同上,第423页。
116同上,第423页。
117同上,第437页。
118同上,第444页。
119《十六——十八世纪西欧各国哲学》,第103页。
120詹姆士:《实用主义》,商务印书馆1979年版,第101页。
121同上,第109页。
122同上,第109页。
123海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第245-246页。
124海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第248页。
125同上,第248页。
126同上,第248页。
131海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第251页。
132同上,第251页。
133同上,第256页。
134参见上书,第252页。
135海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第258页。
136海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第260页。
137同上,第262页。
138同上,第261页。
139海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第261页。
140海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第263页。
141海德格尔:《路标》,孙周兴译,商务印书馆2000年11月第1版,第205页。
142海德格尔:《路标》,孙周兴译,商务印书馆2000年11月第1版,第212页。
143同上,第212页。
144同上,第213页。
145海德格尔:《路标》,孙周兴译,商务印书馆2000年11月第1版,第213页。
146同上,第216页。
147同上,第215页。
148海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第251页。
149海德格尔:《路标》,孙周兴译,商务印书馆2000年11月第1版,第219页。
150海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第255页。
151海德格尔:《路标》,孙周兴译,商务印书馆2000年11月第1版,第220页。
152同上,第226页。
153同上,第227页。
154海德格尔:《路标》,孙周兴译,商务印书馆2000年11月第1版,第230页。
155同上,第217页。
156同上,第231-232页。
157比梅尔:《海德格尔》,刘鑫、刘英译,商务印书馆1996年版,第85页。
158汪子嵩、范明生、陈村富、姚介厚:《希腊哲学史》第一卷,人民出版社1997年5月版,第641页。
159海德格尔:《形而上学导论》,商务印书馆,第102页。
160海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第249页。
161参见上书,第70-73页。
162同上,第73页。
163亚里士多德:《物理学》,张竹明译,商务印书馆1982年版,第121页。
164同上,第122页。
165同上,第122页。
166参见上书,第123-132页。
167亚里士多德:《物理学》,张竹明译,商务印书馆1982年版,第130页。
168奥古斯丁:《忏悔录》卷十一第14节,周士良译,商务印书馆,1997年版,第242页。
169同上,卷十一第27节第254-255页。
170同上,卷十一第20章第247页。
171同上,卷十一第26节第253页。
183海德格尔:《存在与时间》,陈嘉映、王庆节合译,三联书店1999年12第2版,第398页。
184孙周兴选编:《海德格尔选集》(下)上海三联书店1996年版,第1273-1274页。
185海德格尔:《面向思的事情》,陈小文、孙周兴译,商务印书馆1999年版,第25页。
186同上,第2页。
187同上,第3页。
188同上,第6页。
189海德格尔:《面向思的事情》,陈小文、孙周兴译,商务印书馆1999年版,第7页。
190同上,第12页。
191参见海德格尔:《面向思的事情》,陈小文、孙周兴译,商务印书馆1999年版,第12-18页。
192同上,第19页。
193同上,第20页。
194同上,第21页。
195海德格尔:《面向思的事情》,陈小文、孙周兴译,商务印书馆1999年版,第22页。
196同上,第24页。
197同上,第26页。
198同上,第27页。
199参见同上,第28页。
200海德格尔:《林中路》,孙周兴译,上海译文出版社2007年版,第1页。
201同上,第2页。
202参见海德格尔:《林中路》,孙周兴译,上海译文出版社2007年版,第7-15页。
203同上,第16页。
204同上,第17页。
205海德格尔:《林中路》,孙周兴译,上海译文出版社2007年版,第19页。
206同上,第19-20页。
207同上,第21页。
208海德格尔:《林中路》,孙周兴译,上海译文出版社2007年版,第30页。
209同上,第28页。
210海德格尔:《林中路》,孙周兴译,上海译文出版社2007年版,第35页。
211同上,第35页。
212海德格尔:《林中路》,孙周兴译,上海译文出版社2007年版,第38页。
213同上,第39页。
214同上,39-40页。
215同上,第40页。
216海德格尔:《林中路》,孙周兴译,上海译文出版社2007年版,第40页。
217同上,第41页。
218同上,第42页。
221海德格尔:《林中路》,孙周兴译,上海译文出版社2007年版,第49-50页。
222同上,第26页。
223同上,第51页。
224海德格尔:《林中路》,孙周兴译,上海译文出版社2007年版,第51页。
225同上,第51页。
226同上,第52页。
227同上,第53页。
228海德格尔:《林中路》,孙周兴译,上海译文出版社2007年版,第54页。
229同上,第66页。
230同上,第69页。
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