辩证法的原初形态－赫拉克利特辩证法研究

辩证法的原初形态－赫拉克利特辩证法研究 辩证法的原初形态,赫拉克利特辩证法研究 硕士学位 THESIS OF MASTER DEGREE 论文目: 辩证法的原初形态 ??赫拉克利特辩证法研究 (英文) Heraclitus’s Dialectics 作 者: 张帆指导教师: 马俊峰 教授 2005 年 05 月 10 日 论文题目: (中文)辩证法的原初形态 ??赫拉克利特辩证法研究(外文)Heraclitus’s Dialectics 所在院、系、所 :哲学系 专 业 名 称: 马克思主义哲学 指 导 教 师 姓 名、职 称 : 马俊峰 教授 论 文 主 题 词 : 火;逻各斯;战争??和谐 学 习 期 限 : 2003 年 9月至 2005 年 7月 论文提交时间:2005年 5月 独 创 性 声 明 本人郑重声明:所呈交的论文是我个人在导师指导下进行的研究工作及取 得的研究成果。尽我所知,除了文中特别加以标注和致谢的地方外,论文中不 包含其他人已经发或撰写的研究成果,以不包含为获得中国人民大学或其他 教育机构的学位或证书所使用过的材料。与我一同工作的同志对本研究所做的 任何贡献已在论文中作了明确地说明并表示了谢意。签名: 张帆 日期: 2005.4.28 关于论文使用授权的说明 本人完全了解中国人民大学有关保留、使用学位论文的规定,即:学校有 权保留送交论文的复印件,允许论文被查阅和借阅;学校可以公布论文的全部 或部分内容,可以采用影印、缩印或其他复制手段保存论文。 签名:张帆 导师签名:马俊峰 日期:2005.4.28 中国人民大学 硕士学位论文摘要 (中外文合订)论文题目: (中文)辩证法的原初形态??赫拉克利特 辩证法研究 (英文)Heraclitus’s Dialectics作 者:张帆指导教师: 马俊峰 教授 论文摘要 辩证法在哲学中处于非常重要的地位。以前,辩证法研究是热点, “辩证法” 这个概念几乎是中国人昀熟悉的哲学术语。然而,如此重要的辩证法现在变成了 冷门。中国的辩证法研究处在比较沉闷的阶段,研究人员减少,研究专著数量减 少。 为了改变这种状况,辩证法研究必须开创新的道路。近年来,国内马克思主 义学界对经典原著尤其是马克思的著作的兴趣逐渐增长,有人提出了“回到马克 思”的口号,对我们理解马克思主义的原初形态是有意义的。 马克思受到黑格尔和费尔巴哈的影响。但是,我们不能因此说只有他们两个 影响了马克思。我们必须承认,马克思受到浓厚的西方哲学传统的熏陶,受到古 希腊哲学很深的影响。学术研究鼓励多角度多方面的探讨。马克思主义哲学受到 古希腊哲学的影响是间接的,但是我们不能忽略它。 对于国内马克思主义辩证法研究而言,似乎一直缺少对古希腊辩证法的关 注。现在,是时候看看古希腊人是如何看待辩证法的。 辩证法源自古希腊。一般而言,我们认为开始于赫拉克利特。因此,我们可 以称赫拉克利特的辩证法是原始的辩证法。笔者想要做的就是看看这个原初的辩 证法是什么样子。 赫拉克利特是哲学史上的大人物。哲学家们研究赫拉克利特的热情持续了几 千年而没有消退。 要研究赫拉克利特,昀好的方法就是直接读他的原著。赫拉克利特留下来一 百多条残篇,这是任何赫拉克利特研究的基础。尽量直接基于残篇原文来立论, 是笔者的基本方法。当然,参考和借鉴前人的研究成果会使研究更经济。 需要重点说明的是研究的思路。赫拉克利特的辩证法常常被我们认为是类似 自然科学的所谓的“自然哲学”。与上面不同的是,笔者认为它是政治哲学,它 是关于城邦政治的。 亚里士多德造成了我们的误解,他称赫拉克利特为“自然哲学家”,并且在 自然科学家的意义上使用这个称呼。这是不对的。 “自然”,在赫拉克利特哪里并 不是自然科学所谓的“自然”。在某种意义上说,他们的“自然”就是城邦。自 然哲学家是政治哲学家。泰勒斯的学说和行为支持我们的论断。赫拉克利特本人 的情况也很好地符合。 赫拉克利特是爱菲斯王族的后裔,参加政治是他的天职。虽然赫拉克利特和 世俗保持一定的距离,但是我们不能说他远离了政治。他以自己的方式积极参与 爱菲斯的政治。很多人却看不到这点,因为“他们既不知道怎么听,也不知道怎么说。” 赫拉克利特的时代,是希腊社会发展的关键时期。希腊世界受到东方强邻波 斯的威胁,希腊处在亡国亡种的阴影之下。而赫拉克利特所在的爱菲斯,处在 希 腊和波斯对抗的前线。爱菲斯的政权不那么稳定,发生过暴动。 赫拉克利特以自己行动说服爱菲斯人放弃奢侈的生活,鼓励爱菲斯人反抗波 斯人的入侵,责骂爱菲斯人破坏了立法工作。赫拉克利特在行动种实践了自己的 哲学。 作为政治哲学家,赫拉克利特关心的是城邦的政治事物,他观察城邦的发展, 思考城邦的秩序。他把城邦的经验无限扩大,扩大到整个宇宙,认为宇宙具有和 城邦一样的秩序和性质。 我们都知道,赫拉克利特的辩证法包括了火、逻各斯、战争??和谐(对立 统一)几个重要因素,赫拉克利特的辩证法是他对当时政治形势的,本质上 是他的政治哲学。 火,是赫拉克利特辩证法的重要要素。世界就是一团永恒燃烧的火。这表达 一种流变的世界观。在赫拉克利特之前,泰勒斯认为世界的本原是“水”,阿那 克西曼德认为是“无定”,阿那克西美尼认为是“气”。赫拉克利特的“火”继承 了伊奥尼亚前辈的流变论,他认为万事万物都处在永恒的运动之中,就像火一样 持续燃烧。因此,没有固定不变的东西,我们也“不能两次踏进同一条河流”。 这个熊熊燃烧的“火”,就是生机勃勃的希腊城邦的反映。希腊城邦具有高度的 流动性,城邦的各种力量变化很快,政治形势变化很快,造成城邦生机勃勃的发 展景象,“火”表达正是这样的情况。 “火”,在一定的尺度上燃烧和熄灭,这个尺度就是“逻各斯”。逻各斯是古 希腊哲学的核心概念,有多种含义。在赫拉克利特的辩证法里,逻各斯是公共。 是所有人共享的,不是专属于某一个人的。这个公共的逻各斯,是神圣的,是每 一个人都要维护的。城邦向火一样充满活力,但是却不紊乱,因为逻各斯维持了 和谐。这个逻各斯就是法律,各种政治势力都要遵守法律,在法律允许的空间里 活动,共同维护神圣的法律体制,从而共同保卫了城邦的和谐局面。 赫拉克利特强调的和谐是“隐藏的和谐”,因为它“比明显的和谐要好”。 赫拉克利特以前的荷马和毕达哥拉斯的和谐是“明显的和谐”,他们为了“和谐” 而“和谐”,呼吁取消所有的斗争。赫拉克利特批评了荷马和毕达哥拉斯,说他 们没有理解对立面斗争的意义,没有理解“战争是万物之父,亦是万物之王”。 “战争”的积极意义在于,通过对立面的斗争,达到一种“中道”,也就是“隐 藏的和谐”。在城邦政治里,坏的政体造成了反对者声音被取消,社会被有意塑 造成高度同质的统一,实现了表面的和谐。好的政体,让各种政治力量共存,相互斗争,却不逾越法律的规定,看似杂乱的斗争局面,是事实上的和谐。 赫拉克利特的思想是对米利都学派的发展,将建立在流变世界观上的城邦政 治学发展到高峰。赫拉克利特得到当时人们的高度赞同,形成了一个声势浩大的 “赫拉克利特派”。赫拉克利特的思想得到后世诸多哲学家的赞扬,很多人引用 赫拉克利特的话,所以在早期哲学家中,赫拉克利特与众不同地留下了大量的残 篇,我们可以从这里看到他巨大的影响力。 巴门尼德是对赫拉克利特的反动,他开创了形而上学,将“存在”奠定为哲 学的核心概念,将哲学引向了对本体的探讨。巴门尼德以后,形而上学思想广为 流传,赫拉克利特等人的辩证法逐渐被人们遗忘。到亚里士多德这个形而上学的 集大成者那里,不仅政治学和哲学分野,而且在形而上学的观点下重新叙述了哲 学史,将赫拉克利特等人归入自然哲学家,并进一步解释为研究自然科学的人。 辩证法的精髓被彻底遗忘了。 Abstract Dialectics is a very important part in philosophy. In the past, it was the focus. " Dialectics " the concept , was nearly the most familiar philosophy terms in China. However, dialectics has been turned into the dark horse now. Dialectics research in China is at more oppressive stage, with the reducing of the number of researchers and monographsIn order to change this kind of state, dialectics research must try the new roadIn recent years, the domestic researcher's interest in the classics original work , especially work of Marx increases gradually, someone has put forward the slogan of " getting back to Marx "As we know,Marx was influenced by Hegel and Feuerbch. However, we can't think that only them two influenced MarxesWe must admit Marx received strong western philosophy traditional edifying ,was influenced byphilosophy of Ancient Greece It is good for us researching in different ways. It is indirect that Marxism philosophy is influenced by ancient Greek philosophy, but we can't neglect it It seems that we neglected the research about ancient Greece dialectics. Now, it is time for us to see how ancient Greeks thought about dialectics. Dialectics came from Ancient GreeceGenerally speaking, we think it began with Heraclitus. So, we can call dialectics of Heraclitus primitive dialecticsI want reveal what is dialectics of this former the beginning. Heraclitus is the important person in the philosophy history. To study Heraclitus, the best method is to read his original work directlyHeraclitus left much words, this is a foundation of any Heraclitus studiesIt is the author's basic method to try one's best to set forth one's views because of incomplete original texts directly. Certainly, the research results of consulting and drawing lessons from forefathers will enable studying more economic It is research way that need introduced especially. Dialectics of Heraclitus is often thought the so-called " natural philosophy " that is the similar natural science by us. Different from above, I think it is political philosophy , it is about city-state politicsAristotle had caused our misunderstanding, he calls Heraclitus " the natural philosopher ", and used it in the natural scientist's meaningThis is incorrect. " Nature ", where it is not the so-called " Nature " of the natural science in Heraclitus. In a certain meaning , their " Nature " is the city-state. The natural philosophers were political philosophersThe theory and behavior of Thales support our judgement .Heraclitus is well accords with, too Heraclitus is a descendant of the persons of royal lineage of Ephesus, it is his bounden duty to participate in politics. Though Heraclitus and common customs keep certain distance, we can't assert he is far away from politicsHe participated in the politics of Ephesus actively in his own way. Many people couldn't see this point, because " they neither known how know how to say nor how to hear. " The era of Heraclitus is the key period of the Greek social. Greece world was threaten by its eastern strong neighbor Persia. And Ephesus that Heraclitus lived, was the front that Persia confront with Greece. The regime of Ephesus was not so steady, and the rebellion had happenedHeraclitus persuaded Ephesus people to give up luxurious life to take action with himself, and encouraged Ephesus people to resist invasion of Persia , had abused Ephesus people because they destroyed the legistrationHeraclitus was taking action of a kind of practice to meet his philosophyAs a political philosopher, what Heraclitus was cared about was the political things of the city-state. He observed the development of the city-state, and pondered over the order of the city-state. He expanded the experience of the city-state limitlessly, and he expanded it to the whole universe. He thought the universe hadorder and nature as city-stateAll we know, Heraclitus’s dialectics included fire , logos , war ?harmonious. The dialectics of Heraclitus was the summary of the political situation at that time, it was his political philosophy in essenceFire is the important key element of Heraclitus’s dialectics. The world rolls the eternal burning fireThis expresses world outlook of a kind of rheology. Before Heraclitus, Thales thought the world was " water ", Anaximander thought it was " indefinite", and it is " gas " that Anaximenes is regarded as. " Fire " of Heraclitus inherit rheology theory of Ionian of the older generation.He thought that the all things were among eternal sports, burn continuously just like fireThus, everything didn’t immobilizeWe " can't step into the same river twice " either. This " fire " blazing, is the reflection of vigorous Greek city-state. Greek city-state has mobility of height, various kinds of strength of city-state change quickly, the political situation changes quickly, the development scene causing city-state vigorous, it is exactly such a situation that " fire " is expressed" Fire ", burns and goes out certain yardstick, this yardstick is to " patrol each then ". It is a key concept of ancient Greek philosophy to patrol each then, there are many kinds of meaning. In dialectics of Heraclitus, it is public to patrol each then. It is that all people share , does not belong to someone specially. The public one patrols each then, is sacred, is what everyone will safeguard. City-state is full of vigor equally to the fire, but not disorderly , because each keep harmonious to patrol then. It is a law that this patrols each then, various kinds of political forces should observe the law, move about in the space that the law allows, safeguard the sacred legal system together, thus safeguarded the harmonious situation of city-state togetherThe harmony that Heraclitus emphasizes is " hidden harmony ", because it is " better than the obvious harmony ". Heraclitus Homer and harmony of Pythagoas in the past " obvious harmony ", they but " harmonious " for " harmonious ", appeal for cancelling all struggle. Heraclitus criticizes Homer and Pythagoas, says they have not understood the meaning in which opposite struggles , understood " the war is a father of everything, and also a king of everything "Say of the positive meaning of " war " lies in , through setting against Taxi struggle , reach one kind " ", " hidden harmony " that that is to say. In city-state politics, the bad government form has caused opposition person's sound to be cancelled, the society is intended to mould into the unity of high homogeneity, have realized the superficial harmony. Good government form, let various kinds of political strength coexist , struggle each other, but does not go beyond the regulation of the law , the struggle situation seemingly mixed and disorderly is the harmony in factThe thought of Heraclitus is to develop city-state political science based on rheology world outlook into the peak to the development of Miletus school. Heraclitus receive height of people agree to , form first gigantic and vigorous " Heraclitus was sent " at that time. The thought of Heraclitus got a great deal of philosophers' commendation in later age, if a lot of people quoted Heraclitus, so among the philosophers in early days, Heraclitus left a large amount of incomplete ones out of the commonly, we can see his enormous influence power from hereParmeniders is by means of different from Heraclitus. He built metaphysics." Exist " is established for the key concept of philosophy, which have guided philosophy into the discussion of the noumenonnAfter Parmeniders, the metaphysics thought spreads wide, dialectics of Heraclitus ,etc. is forgotten by people gradually. Get the comprehensive expression of one there of this metaphysics of Aristotle, not merely political science and line of demarcation of philosophy, but also has narrated the philosophy history again under the view of metaphysics , has included Heraclitus ,etc. in the natural philosopher, and interpret as the person that study natural science further. The marrow of dialectics has been forgotten completely 目 录 第一章 本文的目的和任务„„„„„„„„„„„„„„„„„..1 1.1辩证法的研究现 状„„„„„„„„„„„„„„„„„„„„„„„„1 1.2辩证法研究回到赫拉克利 特„„„„„„„„„„„„„„„„„„„„1 1.3目的和任 务„„„„„„„„„„„„„„„„„„„„„„„„„„„3 第二章 作为政治哲学的辩证法„„„„„„„„„„„„„„„..4 2.1赫拉克利特辩证法诞生的现实背 景 „„„„„„„„„„„„„„„„ 4 2.1.1希腊和波斯的对 立„„„„„„„„„„„„„„„„„„„„„„„4 3.1.2赫拉克利特的“王族”背 景„„„„„„„„„„„„„„„„„„„7 2.2政治哲学传统:从泰勒斯到赫拉克利特„„„„„„„„„„„„„„„8 2.2.1自然哲学家是政治哲学 家„„„„„„„„„„„„„„„„„„„„9 2.2.2从泰勒斯到赫拉克利 特„„„„„„„„„„„„„„„„„„„„„9 第三章 一团永恒燃烧的活火„„„„„„„„„„„„„„„„113.1流变的世界观背景„„„„„„„„„„„„„„„„„„„„„„„ 11 3.1.1古希腊人的世界 观„„„„„„„„„„„„„„„„„„„„„„ 12 3.1.2“一切皆流,无物永住。”„„„„„„„„„„„„„„„„„„„ 13 3.2一团永恒燃烧的活 火„„„„„„„„„„„„„„„„„„„„„„ 15 3.2.1永恒的活 火„„„„„„„„„„„„„„„„„„„„„„„„„ 15 3.2.2火是世界的象 征„„„„„„„„„„„„„„„„„„„„„„„ 16 3.3火的原型:城邦„„„„„„„„„„„„„„„„„„„„„„„„„18 3.3.1城邦就是“宇 宙”„„„„„„„„„„„„„„„„„„„„„„„18 3.3.2赫拉克利特辩证法是政治哲 学„„„„„„„„„„„„„„„„„ 19 第四章 逻各斯:辩证法的尺度„„„„„„„„„„„„„„„20 4.1逻各斯概 念„„„„„„„„„„„„„„„„„„„„„„„„„„ 20 4.1.1逻各斯的十种含 义„„„„„„„„„„„„„„„„„„„„„„ 20 4.1.2逻各斯:火燃烧的尺度„„„„„„„„„„„„„„„„„„„„ 21 4.2公共的逻各 斯„„„„„„„„„„„„„„„„„„„„„„„„„ 22 4.2.1逻各斯是公共 的„„„„„„„„„„„„„„„„„„„„„„„ 23 4.2.2何为“公共”„„„„„„„„„„„„„„„„„„„„„„„„ 24 4.3逻各斯的原型:法律„„„„„„„„„„„„„„„„„„„„„„ 25 4.3.1从逻各斯到法 律„„„„„„„„„„„„„„„„„„„„„„„ 26 4.3.2逻各斯:城邦的法律„„„„„„„„„„„„„„„„„„„„„ 27 第五章 辩证运动:战争?和谐„„„„„„„„„„„„„„„..27 5.1战争„„„„„„„„„„„„„„„„„„„„„„„„„„„„„ 27 5.1.1对立面的斗争:战争„„„„„„„„„„„„„„„„„„„„„ 27 5.1.2对荷马和毕达哥拉斯的批 评„„„„„„„„„„„„„„„„„„ 29 5.2隐藏的和 谐„„„„„„„„„„„„„„„„„„„„„„„„„„ 31 5.2.1逻各斯的本质:和谐„„„„„„„„„„„„„„„„„„„„„ 31 5.2.2对立面的斗争产生和 谐„„„„„„„„„„„„„„„„„„„„33 5.3战争??和谐的社会意义„„„„„„„„„„„„„„„„„„„„34 5.3.1赫拉克利特之前消极的和谐社会观 念„„„„„„„„„„„„„„35 5.3.2赫拉克利特的和谐社 会„„„„„„„„„„„„„„„„„„„„36 5.3.3战争??和谐对我们构建和谐社会的意义„„„„„„„„„„„„36 第六章 评价与结论„„„„„„„„„„„„„„„„„„„ 38 参考文献„„„„„„„„„„„„„„„„„„„„„„„„41第一章 本文的目的和任务1.1辩证法的研究现状辩证法在哲学中的地位不用多说,辩证法以前是国内的热点,辩证法几乎是 中国人昀熟悉的西方术语了。然而,如此重要的辩证法现在变成了冷门。与曾几 何时红红火火的辩证法研究相比,现在辩证法研究场面冷冷清清。很多学者都说, 1 辩证法研究进入沉闷时期。 穷则变,变则通。国内研究者纷纷开启新的研究渠道,采用新的方法,给沉 闷的局面注入了鲜亮的色彩。我们都知道,马克思受到黑格尔哲学和费尔巴哈哲 学很大的影响,在马克思主义哲学研究中我们会偏重对黑格尔和费尔巴哈的研 究。但是,我们在研究也不能忽略古希腊哲学对马克思主义哲学的影响。 马克思是一个天才,奠定了马克思主义哲学的根基。马克思本人受到了良好 的西方哲学传统的熏陶,马克思本人在西方哲学上尤其在古希腊哲学上有很深的 造诣,我们在马克思的博士论文中就可以看到。马克思主义哲学浓厚的西方哲学 背景是我们不能漠视的。 学术研究鼓励多角度多方面的探讨,我们可以说马克思主义哲学受到古希腊 哲学的影响是间接的、次要的,但是作为一个研究还是有意义的。1. 2辩证法研究回到赫拉克利特 古希腊哲学是哲学伟大的开端,海德格尔说,伟大总是开端于伟大,并借由 这种伟大而保持伟大。哲学是伟大的,作为开端的古希腊哲学必然是伟大的。 伟大的古希腊哲学群星璀璨,赫拉克利特是其中非常耀眼的一颗。 在哲学史上,赫拉克利特是一个另类,是一个迷一样的人。他的文字风格被 当成晦涩的代名词,他的文体偏好奇论、比喻、暗示,常采用格言警句,对一般人 来说,显得言简意赅,艰深晦涩,后人易于误解,但是又有很多学者宣称如果从表 达的思想内涵丰富来说,不能不说赫拉克拉的文字是非常简洁的。 他的思想常常被贬得一文不值,但是也有很多顶尖的哲学家不吝溢美之辞, 黑格尔和尼采等均给予极高的评价。相对于其他的早期哲学家而言,我们对赫拉克利特关注程度比较高,主要是 因为他被认为是辩证法的开创者。 有一种说法认为,辩证法由赫拉克利特开创,经过黑格尔等人的发展,在马 克思主义哲学中得到发扬光大。作为辩证法的源头,赫拉克利特辩证法受到重视 是十分自然的。 从时间上说,辩证法在形而上学之前出现,形而上学作为辩证法的对立面出 现,形而上学在和辩证法的斗争中不断吸收和学习辩证法,创造了不同的形而上 1 贺来 《辩证法的生存论基础》 第 3页 学发展阶段,形而上学对辩证法的学习和吸收在黑格尔哲学中达到高峰。同样, 辩证法也在不断吸收和学习形而上学中发展,简言之,后世的辩证法都经历了形 而上学的“改造”。 赫拉克利特的辩证法巨大的意义不仅在于它是昀早的辩证法,而且在于它具 有纯正的辩证法“血统”。在赫拉克利特的辩证法中,我们可以更方便地看到辩 证法与形而上学的不同之处,可以更清晰地看到昀早的辩证法是什么形态。赫拉 克利特的辩证法给了我们一个参照物,给了我们一个不同的辩证法研究视角,可 以让我们更好、更全面地看待辩证法。 早期哲学家留下的材料很少,米利都学派只留下极少的几条残篇,毕达哥拉 斯本人的原话几乎完全没有留存,对于他们,古代文献主要只是些报道。但是对 于赫拉克利特,古代哲学家和文献编纂家们则因为多引证其原话来思考讨论,所 以保存了大量的轶文。我们现在看到的这一百多条残篇,就是从大约前后有一千 年间的各种比较可信的古代著作文献中收集而成的。赫拉克利特不是昀早,但是, 在早期哲学家中,只有他留下了可靠的材料,很多情况下我们只能说他是我们已 知的昀早。因此,赫拉克利特研究是研究早期希腊哲学极为重要的部分。 从思想内涵上看,赫拉克利特哲学达到了极高的思想深度。他的身影不仅不 会随着时间流逝而变小,相反,他的身影嵌入思想深处,时间越久,他的思想越 伟大。他思想的深邃伟大远超常人,甚至超过了历史上绝大多数的哲学家,他思 想的高贵和内在的纯洁也给他的思想增添了无穷的魅力。1. 3目的和任务 相对于对黑格尔辩证法的研究,国内普遍轻视赫拉克利特辩证法研究。不仅 马克思主义哲学学界是这样,西方哲学学界也是这样。国内近些年赫拉克利特研 究专著较少,而且基本上是1990年以前的。 国内赫拉克利特研究的思路,相当程度上延续几十年前的思路。比如,我们 现在一提到赫拉克利特,就说“他是古代希腊哲学朴素唯物论和朴素辩证法思 想”, “他的哲学由于原始的幼稚素朴性质必然为后来的哲学所否定和代替;但它 本质上又是正确深刻的、唯物辩证的”,那么,赫拉克利特的“朴素”到底是什 么?难道说赫拉克利特是深刻的仅仅因为他是唯物者吗?论者多闪烁其辞,这些 论断还带有“扣帽子”的痕迹。恢复赫拉克利特辩证法的原貌还需要打破既有观 念,实事求是地研究。 众所周知,黑格尔十分重视超拉克利特的辩证法,认为是古代哲学史上、特别 是辩证法发展史上的重要阶段,黑格尔甚至说, “没有一个赫拉克利特的命题, 2 我没有纳入我的《逻辑学》中”。 但是,由于黑格尔的基本哲学观点是客观唯心 主义的,他对哲学史的看法是观念的发展史,是绝对理念自身的发展史,因此他 对哲学史的理解,也有许多歪曲和牵强附会的地方。黑格尔在《西方哲学史》中 不顾明显的事实,把赫拉克利特放在巴门尼德之后就是黑格尔歪曲赫拉克利特辩 证法的明证。 我们理解的辩证法受到黑格尔太多的影响,这些影响在一定的条件下看是不 利的。昀大的影响是,我们普遍使用黑格尔使用过的术语来描述赫拉克利特。在 黑格尔的影响下,赫拉克利特的“逻各斯”被称为“规律”, “斗争??和谐”被 称为“矛盾”,充满生命力的“火”被称为“自然”,充满宗教意味的“灵魂”被 称为“理智”。在哲学术语改变的背后是意思的歪曲,在我们说古人朴素晦涩甚 至“天才的臆测”的同时,其实是我们丧失了古人观察世界的眼光。 对于赫拉克利特这样古代哲学家,我们应坚持理解的同情原则。我们尽量将 古人的思想想得伟大,尽量把古人放在一个和现代不同的位置,放到现代的对立 面去思考,这样我们比较容易从我们受到的束缚中挣脱出来,比较容易看到古人 保留着而现代人失去的东西。笔者知道自己能力十分有限,在文中只敢提出一个 不高目标:初步研究作为政治哲学的赫拉克利特辩证法,对之作一些初步论证。 笔者只想起到一个抛砖引玉的作用,为国内研究赫拉克利特增添一点不同声音。 第二章 作为政治哲学的辩证法 2. 1赫拉克利特辩证法诞生的现实背景 每一个理论都有它诞生的背景。赫拉克利特的辩证法诞生的大背景就是希波 战争,小背景就是处在希波对抗前线的爱菲斯城邦内复杂的政治斗争。赫拉克利 特绝对不是一个不关心政治的人,相反,作为王族后裔,参政是他的天职。他不 仅以独特的方式参与政治,而且积极思考政治,他的辩证法就是对城邦政治的高 度概括。 2 黑格尔:《哲学史讲演录》第一卷 第 295 页2.1.1希腊和波斯的对立 对于赫拉克利特,黑格尔曾经指出:“从他起始,哲学家才从公共事务和祖 国的利益分离,或撤退。”的确,希腊“七贤”都是执政官、统治者、立法者; 毕达哥拉斯学派是贵族联盟。至于赫拉克利特,黑格尔认为他“献身于学术,完 全为了哲学而生活在孤寂之中。” 黑格尔的话在一定程度上正确的,我们看到赫拉克利特不同于泰勒斯等前辈 的是,他自己辞去王位继承权,远离众人,隐遁山林,给我们造成他不关心政治 甚至主动远离政治的印象。 然而,赫拉克利特并不是一个对政治冷漠的人。他远离的是他不能认同的政 治,他认为当时爱菲斯的政体已经太腐朽了,他不屑与之为伍。他坚持自己的政 治标准,他用一些不同于常人的方式参与政治,他积极探索思考城邦政治的出路, 把政治哲学提升到一个辉煌的高度。 赫拉克利特所在的爱菲斯是当时伊奥尼亚地区仅次于米利都的繁荣城邦,相 传是安德罗克罗和部分伊奥尼亚族人渡海建立和发展起来的一座殖民城邦,逐渐 成为当时伊奥尼亚的一个中心。爱菲斯在公元前六世纪里它受到吕底亚王国的影 响,后来又受到波斯人势力的影响。 赫拉克利特生活在希、波战争的准备时期,他的辩证法就诞生在当时急剧变 化的政治形势之下。公元前 512 年,波斯王大流士占领了色雷斯。公元前 492 年9月,雅典人在马拉松战役里击败波斯军队。公元前486年,波斯人完成了他 们大举进攻希腊的准备,同年,希腊各邦也在斯巴达、雅典和科林斯的领导下组 成了同盟,准备同波斯人决一死战。昀后在公元前480年,由斯巴达和雅典领导 3 的希腊人同盟彻底战败了波斯王薛西斯。 赫拉克利特生活的爱菲斯处在对抗波斯的锋线上。自从公元前546年波斯王 居鲁士消灭吕底亚后,包括爱菲斯在内的亚细亚的各希腊城邦都受波斯奴役,要 向波斯纳贡和服兵役,政治上则由倾向于波斯的政权统治。公元前500年,米利 都发生反波斯暴动,得到小亚细亚各城邦和希腊本土的一些城邦的支持,但因为 兵力不如波斯强大,这次起义在公元前494失败了,波斯人残酷地镇压小亚细亚 各城邦。米利都被毁坏了,爱菲斯受到的破坏较轻,它就代替米利都成为伊奥尼 亚的中心。 在保留下来的赫拉克利特的残篇中,反映了他对波斯的抵制态度。据记载“爱 菲斯人过着奢侈、放逸的生活,当战争时,波斯人包围了他们的城邦,他们依然 如故地过着奢侈生活。在饥饿严重威胁下,城邦居民集会,讨论怎么办,但没有 3 汪子嵩等四人 《希腊哲学史》第 1卷 402 一个人敢说城邦并不缺乏生活资料而只要跟限制一下他们的奢侈生活就行了。当 大家集会时,一个叫赫拉克利特的人;带着大麦面和水坐在市民旁边吃,这是对 全体市民的一个沉默的建议。历史记载说,爱菲斯人立刻注意到他的正确性,再 4 也不需要别的建议,纷纷散去„„。” 他拒绝了大流士请他去波斯讲学的邀请,在复信中说:“那样多的世人生活 着,对于真理和正义的东西是陌生的,他们由于可恶的愚昧而保持着无节制的和 虚妄的意见。但是我呢,由于我己遗忘了一切罪恶,遗弃了跟随我的无度的嫉妒 5 和居高位的傲慢,我将不来波斯,而满足于我的卑微并保持我的素志。” 这个材 料不一定可靠,很可能是后人编的,但我们必须承认至少他反应了后人认为赫拉 克利特对波斯王的态度。在波斯人大兵压境的情况下,赫拉克利特不可能一口拒 绝,他只能找一个冠冕堂皇理由委婉拒绝。 赫拉克利特间接表达了他反对波斯入侵的观点。他说: “住在普里耶涅的透 塔美斯的儿子彼亚斯,比别人有更高的逻各斯。” (DK22 B39)彼亚斯是希腊“七 贤”之一,抵抗过波斯的入侵。 虽然现在相关的材料相当有限,但是我们可以推测,当时关于爱菲斯人反对 波斯人的统治是很激烈。处在这样环境下,赫拉克利特说:“战场上捐躯的灵魂 6 比在瘟疫中病死的灵魂更纯洁。”这简直是战争宣言,告诉爱菲斯人拿起武器反 抗波斯的入侵,号召爱菲斯人为保卫城邦而战。城邦内部的斗争也很激烈,反波 斯的和亲波斯的、贵族和平民的、富人和穷人的斗争,交织在一起。 如何反抗波斯人的入侵,如何维持一个统一而又有活力的城邦,是赫拉克利 特思考的问题。因此,赫拉克利特的辩证法和现实政治的联系是非常紧密的,他 的辩证法敢于向传统的宗教和权威进行抨击,他的辩证法充满着斗争和向上 的精 神,反对倒退或消极无为的;他提出斗争或战争是万物之父,万物之王,因为斗 争或战争使一些人成为奴隶,一些人成为神。非常典型集中地表现了他那个时代 的精神。希腊人的自由是在奴隶制中发展的,他们本来要使别的民族的人们做他 们的奴隶,但是现在面临着成为波斯人的奴隶的可怕前景。到底是自由还是被人 奴役?这个问题只有靠斗争、靠决战来解决。赫拉克利特以哲学的形式深刻地提 出了这个生死攸关的根本问题,做出了鲜明的回答。他提出对立面的统一,提出 隐藏的和谐比明显的和谐要好。爱菲斯内部的斗争几乎要撕裂这个城邦,如何维 护一个共同的城邦,走独裁专制是一种选择,但是那样的城邦就失去了生命力。 一个良好的城邦,能让各种政治力量积极参与斗争,在互相融合的斗争中维护了 统一,在有序的斗争中形成了和谐的社