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題名 愛與自由：漢娜．鄂蘭的政治存有學研究
Love and Freedom: Arendt’s Political Ontology作者 林淑芬
Lin, Shu Fen貢獻者 汪文聖
Wang,Wen Sheng
林淑芬
Lin, Shu Fen關鍵詞 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日期 2015 上傳時間 2-May-2016 13:53:03 (UTC+8) 摘要 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.參考文獻 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。蔡英文，2002，《政治實踐與公共空間—漢娜‧鄂蘭的政治思想》，台北：聯經。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。 描述 博士
國立政治大學
哲學系
94154502資料來源 http://thesis.lib.nccu.edu.tw/record/#G0094154502 資料類型 thesis dc.contributor.advisor 汪文聖 zh_TW dc.contributor.advisor Wang,Wen Sheng en_US dc.contributor.author (Authors) 林淑芬 zh_TW dc.contributor.author (Authors) Lin, Shu Fen en_US dc.creator (作者) 林淑芬 zh_TW dc.creator (作者) Lin, Shu Fen en_US dc.date (日期) 2015 en_US dc.date.accessioned 2-May-2016 13:53:03 (UTC+8) - dc.date.available 2-May-2016 13:53:03 (UTC+8) - dc.date.issued (上傳時間) 2-May-2016 13:53:03 (UTC+8) - dc.identifier (Other Identifiers) G0094154502 en_US dc.identifier.uri (URI) http://nccur.lib.nccu.edu.tw/handle/140.119/89060 - dc.description (描述) 博士 zh_TW dc.description (描述) 國立政治大學 zh_TW dc.description (描述) 哲學系 zh_TW dc.description (描述) 94154502 zh_TW dc.description.abstract (摘要) 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）。 zh_TW dc.description.abstract (摘要) 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. en_US dc.description.tableofcontents 目 次前 言（一）釋題 3（二）研究綜述 6（三）論文架構 10第一章 導論 第一節 二次戰後的反思氛圍 14第二節 惡的現象與「反人道罪 22第二章 鄂蘭與海德格的思想關聯 第一節 前言 28第二節 開端：海德格重新詮釋praxis 30第三節 交鋒：自我、世界、時間 50第四節 小結 64第三章 政治世界的共存 第一節 前言 67第二節 海德格：共存作為此有的存有學構成 70第三節 鄂蘭：本真的共存作為政治世界的協同行動 （一）人的境況 75（二）世界疏離 78（三）公共領域 83（四）行動 85(1) 行動的自主性：行動作為實現（energeia） 86(2) 行動的創始性：行動作為開端（initium） 93(3) 行動的不可逆性和不可預期性：寬恕與承諾 104第四節 小結 109第四章 政治生活中精神的共存 第一節 前言 114第二節 意志 119（一）意志無能：自我分裂與衝突 119（二）意志的癒合：愛 123第三節 思考 127（一）思考的特性 129（二）哲學與政治的衝突 133（三）二合一 136第四節 判斷 143（一）審美判斷與政治判斷 144（二）行動者的判斷 150（三）旁觀者的判斷 152第五節 小結 154總 結 158參考文獻 162 zh_TW dc.format.extent 3120307 bytes - dc.format.mimetype application/pdf - dc.source.uri (資料來源) http://thesis.lib.nccu.edu.tw/record/#G0094154502 en_US dc.subject (關鍵詞) 基礎存有學 zh_TW dc.subject (關鍵詞) 此有 zh_TW dc.subject (關鍵詞) 共同此有 zh_TW dc.subject (關鍵詞) 存有 zh_TW dc.subject (關鍵詞) 共存 zh_TW dc.subject (關鍵詞) 決斷 zh_TW dc.subject (關鍵詞) 協同行動 zh_TW dc.subject (關鍵詞) 實踐 zh_TW dc.subject (關鍵詞) 理論 zh_TW dc.subject (關鍵詞) 行動生活 zh_TW dc.subject (關鍵詞) 沉思生活 zh_TW dc.subject (關鍵詞) 亞里斯多德 zh_TW dc.subject (關鍵詞) 自然的合目的性 zh_TW dc.subject (關鍵詞) 他者 zh_TW dc.subject (關鍵詞) 表象 zh_TW dc.subject (關鍵詞) 公共領域 zh_TW dc.subject (關鍵詞) 奧古斯丁 zh_TW dc.subject (關鍵詞) 意志 zh_TW dc.subject (關鍵詞) 蘇格拉底 zh_TW dc.subject (關鍵詞) 思考 zh_TW dc.subject (關鍵詞) 康德 zh_TW dc.subject (關鍵詞) 反思判斷 zh_TW dc.subject (關鍵詞) 共通感 zh_TW dc.subject (關鍵詞) 世界之愛 zh_TW dc.subject (關鍵詞) 哲學的自由 zh_TW dc.subject (關鍵詞) 政治的自由 zh_TW dc.subject (關鍵詞) fundamental ontology en_US dc.subject (關鍵詞) Dasein en_US dc.subject (關鍵詞) Mitdasein en_US dc.subject (關鍵詞) Sein en_US dc.subject (關鍵詞) Mitsein en_US dc.subject (關鍵詞) Entschlossenheit en_US dc.subject (關鍵詞) act in concert en_US dc.subject (關鍵詞) praxis en_US dc.subject (關鍵詞) theoria en_US dc.subject (關鍵詞) vita activa en_US dc.subject (關鍵詞) vita contemplativa en_US dc.subject (關鍵詞) Aristotle en_US dc.subject (關鍵詞) teleology en_US dc.subject (關鍵詞) others en_US dc.subject (關鍵詞) appearance en_US dc.subject (關鍵詞) public sphere en_US dc.subject (關鍵詞) Augustine en_US dc.subject (關鍵詞) willing en_US dc.subject (關鍵詞) Socrates en_US dc.subject (關鍵詞) thinking en_US dc.subject (關鍵詞) Kant en_US dc.subject (關鍵詞) reflective judgement en_US dc.subject (關鍵詞) sensus communis en_US dc.subject (關鍵詞) amor mundi en_US dc.subject (關鍵詞) philosophical freedom en_US dc.subject (關鍵詞) political freedom en_US dc.title (題名) 愛與自由：漢娜．鄂蘭的政治存有學研究 zh_TW dc.title (題名) Love and Freedom: Arendt’s Political Ontology en_US dc.type (資料類型) thesis en_US dc.relation.reference (參考文獻) 參 考 文 獻外 文Arendt, Hannah. 1951. 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