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1、 I摘 要 语言哲学是海德格尔整个哲学体系中非常重要的一部分。在前期海德格尔那里，他是从“此在”出发来研究语言的，语言的基础是作为“此在”生存论建构的话语。这样一条“人语言”探讨语言的道路在后期海德格尔看来有滑向其所批判的主体性哲学的危险。因此，后期海德格尔思考语言的道路发生了转向，从前期的“人语言”转变为后期“语言人” 。海德格尔前后期运思道路的转变并不是一种突变，而是其坚持批判形而上学和自我批判的必然结果。 海德格尔的语言观主要是批判传统的对象性和工具性语言观。他认为传统语言观更深层次的基础是主体性形而上学，即是把语言看成是人的话语活动及其产物。海德格尔认为传统的语言观恰恰遮蔽了语言的本质
2、，因为从人的说及其说出的东西出发来研究语言之本质的传统语言观忽视了一个根本性的问题，即人的说如何可能、人的说建基于何处。因此，海德格尔后期语言哲学是给人言寻找一个根基。通过对前柏拉图时期三位思想家著作残篇以及对荷尔德林、里尔克以及特拉克尔诗歌的倾听和解读，海德格尔得出了本质的语言就是大道之道说这一结论。语言即是道说，即是大道之成道。本源的语言开辟道路并给出澄明之境。语言让物物化、让世界世界化，然而其本身却隐而不显, 显与隐是语言的运作机制。海德格尔认为, 传统的语言观只看到了语言显的一面，遗忘了语言隐的一面。语言开辟道路和给出澄明之境，天、地、神、人在这里成其所是地存在，语言通过让它们成其所是
3、而显现自身，又通过进入它们之中而成其本质。人作为四方一体中的一方，行进在语言给出的道路之上并成其所是地入于澄明之境之中与其它三方相互关涉, 也就是说，语言使人成为人。这样，人与语言的关系就发生了转变：不是人说语言，而是语言“用”人说，语言通过“用”人说而显现自身。这个“用”就是语言对身处其中的人的允诺。因此，人言根植于语言，人的“说”是对语言之允诺的应答，应答的方式就是“诗”与“思” 。 “诗”对应于语言运作机制中显的一面， “思”对应于语言运作机制中隐的一面，两者合一才能对语言有所说。因此，真正通向语言的道路就是语言自身开辟出来的人入于其中的道路。 海德格尔后期语言哲学思想是对作为人言的语言
4、的寻根式思考， 这同时也是对人本身的寻根式思考，特别是想在批判主体哲学的基础上探寻人的本真存在。这种探寻对身处当代的我们来说有着特别重要的意义。自笛卡尔以降，人就成为了主体，世界上其它的一切同时就成为了客体。特别是随着现代科技的发展，主体研究客体、统治客体的能II力得到了前所未有地加强，人与物的关系就是占有与被占有、开发与被开发的关系。海德格尔寻根式的探寻提醒我们当代人除了科技世界以外，我们应该有更为丰富、更为本真的生存方式。在物质文明高度发展的今天，我们应该思考我们来自何处，又将归向何处。可以说后期海德格尔语言哲学归根结底是为了给人寻根，给人寻找家园。 关 键 词：海德格尔；语言；人；家园
5、IIIAbstract Language philosophy is a very important part of Heidegger s system of philosophy. In the early Heidegger, he started to study language from “ Dasein” , and language was based on discourse which is existential construction of “ Dasein” . The way from the people to language seems to have t
6、he danger sliding into subjectivism criticized by Heidegger. Therefore, in the later Heidegger, the way of the thinking language have been changed, from “ man ? language” early into “ Language ? people” late .It is not a mutation that Heideggers way of thinking have been changed from the early to th
7、e late, but is the result of his insistence on criticism of metaphysics and self- criticism. Heideggers linguistic view is mainly the critique of traditional instrumental and objective view of language. He thinks that the traditional linguistic view is based deeply on subject of metaphysics, which r
8、egards the discourse as human activity and its product. Heidegger thinks that the traditional linguistic view which studies the nature of the language from saying and something people say conceals precisely the nature of the language, because it ignores a fundamental issue: how people can say and wh
9、ere saying base on. Therefore, later Heidegger s view of language aims at looking for foundation for saying. By listening and interpreting pre- Plato s thinker s fragments of works and Holderlin s, Rilke s, and Trakl s poems, Heidegger draws a conclusion that language is saying of Tao. Language is T
10、ao, operating of Tao. Original language opens the way and gives clear state. Language makes things materialized and makes world globalized, however, it is introvert itself. Explicit and implicit is the operating mechanism of language. Heidegger thinks that the traditional linguistic view just sees e
11、xplicit side of the operating mechanism of language but forgets the implicit one. Language opens way and gives clear state in where heaven, earth, god, man exist as they are. The language shows itself by allowing them to become as they are and keeps its nature by entering into them. Man as a party t
12、o “ The fourfold” , walking on the way opened by language and becoming what it is by entering into the clear state given by language relates to other three parts. Language makes man as man. Thus, the relationship between man and language has shifted: not people say language, but language “ use” sayi
13、ng to show itself. This “ use” is promises made by language to man who lives in language. IVTherefore, man has its roots in language and saying is response to the promise of language .The way of response is “ poetry” and “ thinking” . The former corresponds to the explicit side of the operating mech
14、anism of language and the later corresponds to the implicit side of operating mechanism of language. Combination of “ poetry” and “ thinking” is the respond to promise of the language. Therefore, the real way to language is the one opened by language into which people have entered. Later Heideggers
15、language philosophy is a kind of thought that is looking for roots for saying, and it also looks for roots for mankind. In l ater Heidegger s language philosophy, inquiry essence of mankind is based on the criticism of subjective metaphysics. Nowadays, looking for roots is very important for us. Sin
16、ce Descartes, man became the subject, meanwhile the rest of the world became the objects. Especially with the development of modern technology, the ability studying objects and ruling objects has been strengthened unprecedented. The relationship between subject and objects just is being occupying and being occupied, being developing and being developed. Search for roots gives us a richer and more authentic way of life except our modern world of technology. In todays hi
