化生入性与祛本显生——试析海德格尔对亚里士多德“自然”概念的释用与化用

Different Interpretations ofФυσιζby Heidegger and Aristotle

西方哲学肇端于对“自然”(Фυσιζ)的思考,亚里士多德以集大成者的论姿,将Фυσιζ的含义整理判摄为生长、原始质料等六种用法,并最终将派生性的本质(Фυσιζ)含义确定为Фυσιζ的基本含义和严格解释,而将产生、生长等原初含义贬黜为不必要的衍生义。这样,经过亚氏化生(长)入(本)性的判摄整理,原本意涵丰富的Фυσιζ就变成了非生命的本质,即“自然”。海德格尔反对亚氏“化生入性”的做法,认为这是将存在“存在者化”的一种表现。通过祛本(性)显生(生)的阐释,海氏试图恢复Фυσιζ“绽开又持留”的“生生”意象,使“自然”摆脱对象性的摆置理解。一方面,海氏的这一工作,有助于我们摆脱主—客思维,借助诗—艺体验摆脱人类中心主义和科技至上思维方式对现代人的限制和宰制;另一方面,借助海德格尔的创化性阐述,我们可以看到“自然”在希腊哲学开端处的原初意涵,借此扭转存在之存在者化的畸变与沦落,澄明“自然”(在)与“事物”(在者)的真实关系,重新恢复Фυσιζ“未遭破损的意指力量”。

Western philosophy originated from the thinking ofФυσιζ(nature),and Aristotle finally defined the meaning of essence(ουσια)as the basic meaning and strict interpretation ofФυσιζfrom the six meaning usages of growth,raw materials,etc.Thus,after the determination of the coming to be into the nature,the original meaning ofФυσιζbecomes the non-life essence,namely nature.Heidegger opposes Aristotle sФυσιζinterpretation of becoming to being.Through the interpretation ofγενεσιV(coming to be),Heidegger tries to restore the image ofγενεσιV ofФυσιζ,to get rid of the objective understanding of it.On the one hand,Heidegger s work helps us to do away with the limitations and domination of anthropocentrism and technology supremacy thinking of modern people,and on the other hand,with the help of Heidegger s creative interpretation,we can see the original meaning ofФυσιζat the origin of Greek philosophy,thereby restoringФυσιζ“the unbroken signification power”.