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旧形而上学
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  old metaphysics
     In fact, the distance Marx led to oppose the old metaphysics should not be overestimated.
     实际上,马克思在反旧形而上学之路上前进的距离不能过高估计。
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     On the one hand , old metaphysics is leading position , but practice aesthetics denys its universality and eternality and centainty .
     一方面在旧形而上学思想的支配下仍然以主体论美学、意识哲学美学和语言论美学为主体,而实践美学否定了这种旧形而上学的普遍性、永恒性和必然性,使现代美学得到长足发展。
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     Hegel thought that the old metaphysics is to use unilateral,abstract and isolated concept to express general and vary entia,or equal the abstract concept to the truth;
     在黑格尔看来 ,旧形而上学是用片面的、抽象的、孤立的概念去表达全面的多样性的统一体 ,把抽象的思想概念等同于真理 ;
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     This paper, from the perspective of presentational horizon, digs into the following aspects: Engles' understanding of the logical basic point of philosophical revolution, the criticism of the old metaphysics, the modern transformation of basic problems in philosophy, the philosophical orientation of " changing world" , expounding the relations in the understanding of both the nature and the significance of philosophical revolution between Marx and Engels.
     本文以出场学视域为解读地平线,从恩格斯对哲学革命逻辑基点的理解、批判旧形而上学、哲学基本问题的现代转换、“改变世界”的哲学路向等五个方面做深度解读,从而阐释了恩格斯与马克思在哲学革命性质及意义理解上的关系。
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     Marxist philosophy has terminated all old metaphysics,but no entirely given up the seek of the material ontology about " explaining why the world is possible ".
     马克思哲学终结了一切旧形而上学,但是并没有完全放弃关于“解释世界何以可能”问题的物质本体论寻求,而是更着力于“改变世界何以可能”,以寻求现实解放的道路。
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  “旧形而上学”译为未确定词的双语例句
     Kant抯 answers to this problem include three arrangements. First, revealing the falsity ofthe law of identity in the old metaphysical system.
     康德解决这一问题的思路包含这样三个层次:第一,揭示出旧形而上学体系理性统一性的虚假性;
短句来源
     The history of traditional Western metaphysics was,however,accompanied by the development of criticisms of metaphysics.
     但是,同此种意义的哲学之发展相伴随的,是对形而上学的不断批评的历史:从柏拉图的弟子亚里士多德起到近代哲学家休谟以至康德、黑格尔,都对这种旧形而上学进行了不同形式、不同程度的批评。
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  相似匹配句对
     The Meaning of Metaphysics
     形而上学辨析
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     Some reflections on metaphysics
     反思形而上学
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     In fact, the distance Marx led to oppose the old metaphysics should not be overestimated.
     实际上,马克思在反形而上学之路上前进的距离不能过高估计。
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     Between the New and the Old
     新之间
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     The King's Old Coat
     国王的外套
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This paper holds that human beings can arouse wonder and thus poetic inspiration in themselves not noly in the“middle state”between non-self-consciousness(non-division between subject and object) and self-consciousness(division between subject and object),but more importantly at the moment when the division between subject and object is transcended and when knowledge is transcended.The author advocates breaking away from old western traditions,and establishing a philosophy with a merge of the subject with the...

This paper holds that human beings can arouse wonder and thus poetic inspiration in themselves not noly in the“middle state”between non-self-consciousness(non-division between subject and object) and self-consciousness(division between subject and object),but more importantly at the moment when the division between subject and object is transcended and when knowledge is transcended.The author advocates breaking away from old western traditions,and establishing a philosophy with a merge of the subject with the object which transcends the division of the two as its highest principle.Wonder and aesthetic consciousness is regarded not only as the beginning of philosophy,but also as the aim and task which run through the whole of philosophy.Philosophy itself should be a poetic creation,for philosophy and life are full of wonder-they are wonderful.

西方旧形而上学认为惊异只存在于哲学的开端,哲学靠结束惊异而完成其目的─—对事物的本质的认识。本文受海德格尔哲学的启发,认为人不仅在从无自我意识(不分主客)到有自我意识(能区分主客)的“中间状态”中能激起惊异,兴发诗兴,而且更重要的是在从主客二分到超主客二分、从有知识到超知识的时刻也会激起惊异,兴发诗兴。本文吸取了尼采、海德格尔等人的思想,主张打破西方旧传统,建立以超主客二分的主客融合为最高原则的哲学,把惊异和审美意识看成不仅仅是哲学的开端,而且是贯穿于哲学之始终的目的和任务。哲学本身应该是诗意的创造,哲学和人生本来是美妙的─—令人惊异的。

Heidegger is a great admirer of material historical conception. However, as his interpretation of “labor" is made against the modern context he criticizes material historical conception as, after all, a kind of humanitarianism which presumes that “man is a kind of rational animal". Actually, both “labor" and “survival" have discarded the metaphysical idea about the abstract nature of man as individuals. And this is just where modernity of Marxist philosophy lies.

海德格尔对唯物史观推崇不已,认定唯有它达到了在存在中把捉历史事物的本质性的存在论境域,唯有共产主义尚能追赶正在加速展开的世界历史天命。但由于他对 劳动 "作了近代语境的解读,因而不无矛盾地批评唯物史观终究是预设 人是理性动物"的人道主义之一种,并认为人的本质不在理性或生物性而在 生存"。其实, 劳动"与 生存"均扬弃了旧形而上学那种作为单个人所固有的抽象物的人的本质,因为对世界历史意义的道说现在是在其本真的存在方式上而不是在所谓 绝缘的主体"上进行的。马克思哲学之当代性当作此理解

Since the very beginning of Hellenic philosophy, the enguiry into the essence of being has been replaced by the exploration of “reason”(Grund) of the existence of thing(Seiend). With the advent of the rationalistic ontology, the reason for the existence of Seiend mostly tends to be interpreted as its rationality. Here, the standpoint of the old metaphysics of understanding is essentially different from that of dialectics. The Hegelian sublation of rationalist ontology lay mostly in that the speculative philosophy...

Since the very beginning of Hellenic philosophy, the enguiry into the essence of being has been replaced by the exploration of “reason”(Grund) of the existence of thing(Seiend). With the advent of the rationalistic ontology, the reason for the existence of Seiend mostly tends to be interpreted as its rationality. Here, the standpoint of the old metaphysics of understanding is essentially different from that of dialectics. The Hegelian sublation of rationalist ontology lay mostly in that the speculative philosophy enters into the plane of a “teleological ontology”, while the old metaphysical ontology still remained in the horizon of “eidological ontology”.Nonetheless, both of them are developed in the scope of the “Grund” interpretation. In the overall conceptual context in the twentieth century, in which philosophies resort again to the acient enquiry after the essence of being, rather than the epistemological explanation of reason, the Hegelian teleological theory regained its special significance.

自从古希腊哲学发韧 ,对于存在者之存在的本质的发问便被放置到对存在者之存在根据 (理由 )的探索之中。在理性本体论产生之后 ,事物存在的“理由”往往是从其合理性方面得到解释。这里知性形而上学与辩证法的立场是根本不同的。黑格尔对理性本体论的扬弃主要在于 ,旧的形而上学本体论实际上是一种“本质性的本体论” ,而思辨哲学则是一种“目的性的本体论”。但它们都仍然属于本体论上的理由解释的层面。在本世纪哲学从认识论上的“理由”重新回到存在之本质的追问的总体思想语境之中 ,黑格尔的目的论思想再次显示出其特殊的意义

 
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