| （摘要内容经过系统自动伪原创处理以避免复制，下载原文正常，内容请直接查看目录。） 古希腊时代的主体是以实体的情势表示出来的，这一时代的主体被哲学家笼统而泛泛地舆解为天然的实体，可以说古希腊时代是主体成长的萌芽时代。普罗泰哥拉“人是权衡万物的标准”的提出才真正开端研究人所作为的主体。以此同时，苏格拉底的“熟悉你本身”和柏拉图“概念的世界和实际世界“的涌现，同样成为了主体研究晚期的胚胎。在古希腊，是亚里士多德起首真正开端运用了“主体”如许一个领域，在亚里士多德那边，“主体”所指的物体没有详细指任何实体，可以用来作为任何存在的人，由于此时主体和人其实不直接统一。到中世纪时代，宗教神学风行，德语论文，“主体”是由一无所知、无所不克不及的“神”来取代的，在相对的完善，相对超然的天主造人的条件下，德语专业论文，主体性表现在了一个先验的神圣的范畴，神圣的“天主”是人的主体性的依靠，是人的主体性的同化情势。跟着文艺中兴活动的开端，“发明”天主和反水天主，人类获得人们本身值得信赖的客观能动性。近代哲学环绕着摧毁宗教神学，低垂人的主体性睁开，客观能动性开端启动。在近代，“主体性”与哲学的“熟悉论转向”一路出现出来。被称为近代哲学第一人的是笛卡尔，他的“我思故我在”这一严重命题，开端体系的研究主体，由此也睁开了古代感性主义和经历主义的争辩。争辩中的经历主义与感性主义哲学的熟悉论成绩发生了僵局，厥后果是很严重的。由于发蒙活动以增进迷信和先辈的常识为己任，近代哲学的经历主义和感性主义之间的争辩，使得这些幻想涌现停止，这意味着广泛必定性不只弗成以证实迷信常识，也使作为一个根本的迷信常识的感性自己摇动了。这个抵触就交给后来的德国古典哲学家来处理。德国古典哲学家供给了一个全新的角度来处理这一个成绩。从主客不雅的同一来处理抵触成绩是德国古典哲学的偏向，也就是说，不只强调人的思想，同时也存眷里面的世界和人的生计状况。康德和黑格尔是个中的代表人物。但德国古典哲学家依然逗留在思辩范畴，是以“主体”依然只是认识主体。马克思，汗青上第一个提涌现实的“主体”的运动，马克思的主体是实际主体，马克思以为一切汗青运动的条件是“小我的实际的运动”。马克思哲学在现代仍然是没有过时的哲学思惟。我们依然应当以汗青主体实际为指点，在新的汗青前提下，加深对现代主体的变更的懂得，给出新的主体内在和意义。 Abstract: The subject of ancient Greece is expressed in the real situation, philosopher general and broad geographical solution for natural entity, it can be said that the time of ancient Greece is the infancy of the growing subject subject of this era is. The general Taigela "is weighing the standard of everything" proposed subject really began to study people as. At the same time, Socrates' "familiar with you" and "the concept of the world and the world of the real world," the emergence of the same as the main body of the study of the embryo. In ancient Greece, Aristotle is the first real beginning of the application of the main body of such a field, in Aristotle's side, the main body of the object does not refer to any details of any entity, can be used as any of the people, because at this time the main body and people are not directly unified. In the middle ages, the popularity of religious theology, "the main body" was replaced by the "God" who knows nothing, nothing can not be replaced by "God". Under the conditions of relative perfection, the subjectivity of the human being is a priori, the sacred "God" is the dependence of human subjectivity and the assimilation of human subjectivity. Follow the Renaissance activities start, "invention" of God and the defection of God, human beings get people trusted the subjective initiative. Modern philosophy around the destruction of religious theology, with open human subjectivity, initiative to restart. In modern times, the "subjectivity" and "the familiar theory turn" of philosophy came out. Known as the first person in the modern philosophy of Descartes and his "I think the argument ergo in" the serious proposition, system began to research the subject, which also opened ancient rationalism and empiricism. The results of experience and familiar with the deadlock in the argument of the perceptual philosophy, the consequences are very serious. Due to the enlightenment to enhance scientific and advanced knowledge as its mission, the debate between modern philosophy of empiricism and rationalism, making these fantasies emergent stop, which means extensive necessity not Eph into to confirm scientific knowledge, also as a basic scientific knowledge of their sensibility to shake the. This conflict is handed over to the later German classical philosophers to deal with. German classical philosophers have provided a whole new perspective to deal with this problem. From the subjective and objective of the same way to deal with the conflict is the German classical philosophy of bias, that is, not only stressed the idea of people, but also pay close attention to the world and the living conditions of the people. Kant and Hagel are the representatives of the people. But the German classical philosophers still stay in the speculative category, is based on the "subject" is still the subject. Marx, the history of the first mention of the reality of the "main body" of the movement, Marx's main body is the actual subject, Marx thought that all the historical movement of the condition is the ego's actual movement". The philosophy of Marx is still not out of date in the modern philosophical thinking. We still should take the historical subject as a guide, in the new historical premise, deepen the understanding of the change of the modern main body, give the new main body and significance. 目录: |
