“Sein”“■”与“■”--论海德格尔的存在论诠释学与梵文“存在”的意义等值性

对于存在问题的思索是海德格尔建构其存在论诠释学的原初动力。为了瓦解西方传统形而上学的终极意义,规避自柏拉图以来历代思想家所创制的统摄现象界的哲学信仰,海德格尔把追问的始源定位于前苏格拉底时代的古希腊思想中,以“思言一体”的词源学阐释方式探究印欧语言形态的本质含义,构建其生存论意义上的此在的诸种样态。在1935年夏季学期讲稿《形而上学导论》中,海德格尔把对于“存在”动词“Sein”的词源学考察置放在印度一日耳曼语系下进行,并认为“存在/是”的最古老词干发端于梵文,古希腊文、拉丁文与古德文都是归属或派生于梵文的“存在”词干。这也是海德格尔在其著作中为数不多的与梵文直接相遭遇。但耐人寻味的是,海德格尔对于以梵文为代表的印度传统却近乎保持着绒默。我们将在多重语际构建文本意义的深层关联,探询海德格尔对于印度思想文化这一绒默态度的深层动因。

Thinking about the issue of being is the original motivation for Heidegger to construct his ontological hermeneutics.In order to collapse the ultimate meaning of Western traditional metaphysics since Plato,Heidegger orientated his thought in the pre-Socratic era,using a etymological interpretation called“union of thinking and speaking”to explore the essential forms of Indo-European language and constructing various modes of Dasein in existential sense.In his summer semester lecture 1935“Introduction to Metaphysics”,Heidegger placed the“to be”verb under the Indo-Germanic language family to investigate its etymology.He believed that the oldest word stem of“to be”originated in Sanskrit,and the other stems of“being” in ancient Greek,Latin and Old German are all attributed or derived from Sanskrit.But what is intriguing is that Heidegger remained almost silent on the Indian poetics tradition.We will associate multiple texts and find out the reason for his silence.