摘要

從西方傳統以來，「人文主義」話題一直是一個持續不斷的辯論；在這些辯論中，「人的問題」、「如何使人更好」等這些圍繞人的討論，更是「人文主義」的共同論域。但是人文主義發展至今，人的問題，似乎預設世界觀、價值觀等看法而解釋，並藉由這些解釋，人主宰世界並成為萬物的中心。在海德格而言，這些都是離開「存有」而來界定人的方式，也就是「存有的遺忘」；有鑑於此，他最主要的工作就是帶領我們從「存有遺忘」的情境回返存有的懷抱。

        本論文的目的有二：一方面考察人文主義的傳統與歷史；另一方面對照海德格的人文主義。試圖證明海德格雖然對傳統人文主義有所批評，但並不是將傳統人文主義完全拋棄，而是站在一個更根源的角度來看待人文主義。
　

        首先，就「人文主義」一詞在中文翻譯上有不同的說法，例如它也稱為「人本主義」、「人道主義」、「人類中心主義」等解釋；本文將這些不同的中文解釋給予不同的意義，以釐清人文主義的意涵。第二，從古希臘、羅馬的人文主義裡考察人文主義的發展源頭與歷史脈絡。第三，文藝復興與啟蒙時期人文主義的發展。第四，沙特的人文主義。
　

        最後從海德格人文主義來看，海德格視傳統的人文主義為形上學的人文主義，因此海德格認為這些傳統人文主義都只看到存有者，而未看到存有。他認為人是「存有顯現於此」的「此有」，所以「此有」不能在「人本主義」的觀點下看待。接下來本文討論海德格如何以動態的意義看待人的本質，希望「無家可歸」的現代人守護「存有」作為人創造力來源的意義。

  關鍵字： 海德格  人文主義  人本主義  人道主義  人類中心主義   沙特  此有 

           存有

Abstract

    Since the western tradition, the topic of “Humanism” is a sustained argumentation all the time. In the argument, these debate surrounding the human, for example, “the problem of human being” and “how to do the best for human” etc., is the common domain of “humanism”. But so far the developing of humanism, the problem of human being seems to postulate world view and the idea of value to explain it. By the explanations, human dominate the world, become the center of all things on earth. From Heidegger’s point of view, these are the ways of define human which has left “Being”. Namely, that is the oblivion of “Being”. In view of this, his main research shall lead us return to the bosom of “Being” from the situation of the oblivion of “Being”.

        The purpose of this paper have two approaches: the one will consider the tradition of humanism and history; the other will contrast with Heidegger. It attempts to demonstrate that although Heidegger criticizes traditional humanism, he does not abandon completely it, but he treats humanism in more primordial standpoint.

        First, the word of “humanism” in the sense of Chinese translation occur different interpretation, for example, “Humanism”, “Humanitarianism” and “Anthropocentrism”. In this paper, I try to give different meaning for the translations to clarify the meaning of humanism. Secondly, I examine the development and historical contexture of humanism from ancient Greek and Roman. Thirdly, I try to show the development of humanism from Renaissance and Enlightenment. Fourthly, I interpret the humanism of Sartre.

        Finally, so far as Heidegger is concerned, he regards traditional humanism as metaphysical humanism. Heidegger thinks, therefore, these humanisms notice merely “beings”(Seienden) but “Being”(Sein). He thinks that human is “Dasein” of “Being presenting itself in here”. Consequently, “Dasein” can not be understood under the idea of “Humanism”. In addition to this, I discuss how Heidegger treats the meaning of the movement (the essence of action) as the essence of human. He hopes that the modern people who live in homeless shepherd “Sein” as the significance of the human original creative power.

Key words :  Martin Heidegger, Humanism, Humanitarianism, Anthropocentrism, Jean-Paul Sartre, Dasein, Being (Sein)