전기 하이데거의 존재론적 초월개념 연구

Abstract

이 논문은 하이데거의 전기 사상 가운데 현존재의 초월현상에 대한 연구를 목표로 한다. 하이데거의 존재론적 초월개념은 전통철학의 초월개념과 내용을 달리한다. 하이데거는 특히 존재이해로서의 초월과 세계-내-존재로서의 초월을 나누어서 설명하고 있는 데, 이 논문은 이에 상응하여 현존재의 초월을 두 가지 관점에서 논의한다. 요컨대 하이데거철학에서 현존재의 초월은 존재론적 초월로서, 현존재가 존재자 전체를 넘어서 세계에로 넘어감을 가리키는 말이다. 그런데 이러한 현존재의 초월현상은 하이데거의 진리개념과 밀접한 연관관계에 놓여있다. 그의 진리개념은 비은폐성으로서 매우 독특한 성격을 띠고 있는 데, 이것은 현존재가 이미 초월한다는 전제에서 가능하다. 그리고 하이데거는 인식의 분야에서 초월현상을 논의하는데, 이 논의는 하이데거의 칸트 해석에서 이루어진다. 이 해석은 형식적으로는 칸트의 순수이성비판을 해석하는 작업이지만, 그 실질적 내용은 존재이해로서의 초월이 어떻게 가능한가에 대한 철학적 실험이라고 말할 수 있다. 존재이해로서의 초월과 달리 세계-내-존재로서의 초월은 현존재의 본질구성틀을 이룬다. 세계-내-존재로서의 초월에서 비로소 무에 대한 논의가 이루어지며, 현존재의 구성틀로서의 세계, 즉 존재론적 세계개념이 다루어진다. 이러한 하이데거의 시도는 전통철학을 완전히 해체함으로써 자신만의 고유한 초월개념을 형성하기 위한 것이다. 즉 초월개념을 새로이 정립하여 기초존재론을 확고히 할 때, 하이데거가 궁극적으로 그 의미를 밝히고자 하는 존재의 개념 파악이 가능하다. 하이데거의 초월개념을 연구한다는 것은 존재의 개념파악을 위한 예비론으로서의 의의를 지닌다. 따라서 이 논문은 하이데거철학의 전기만을 대상으로 하지만 단지 그것에 그치는 것이 아니라 그의 사유의 도정에서 초월이 갖는 의미의 중요성을 고찰하고 그의 철학이 존재론을 정초하기 위한 시도임을 밝히고자 한다.| This thesis aims to study the transcendental phenomenon of Dasein in early Heidegger's thought. The author thinks that the core concept of Heidegger's thought is transcendence. This is because his thought, which unfold in a difficult way in the various subjects he deals with, are developed based on the concept of transcendence. Heidegger's concept of transcendence is as follows. Dasein is already in each case beyond beings as the whole. That is, Heidegger calls this transcendence. But Dasein transcends into the world. In other words, unlike traditional philosophy, Dasein does not recognize the object set before itself through transcendence and the Absolute who surpasses all beings. Rather, Dasein already exists as a transcendent. In this thesis, I would like to focus on Heidegger's two perspectives in discussing his own concept of transcendence: transcendence as an understanding of being and transcendence as being-in-the-world. Transcendence as an understanding of being is closely related to truth and knowledge. The reason why Heidegger's concept of truth is understood as unconcealment is possible on the premise that Dasein already transcends. In other words, the essence of Dasein lies in its existence, which means that he is already transcending. The fact that Dasein is already transcending has nothing to do with whether or not it acquires authenticity. Therefore, even if Dasein exists in untruth, it can be said that it already transcends beings as a whole. In this way, since Dasein already exists as a transcendent, both ontic truth and ontological truth are possible on the basis of Dasein’s disclosedness. Here, Heidegger calls the difference between beings and being an ontological difference. Therefore, the transcendence of Dasein is the basic condition for this ontological difference. Heidegger considers this concept of transcendence very important. Namely, Heidegger equates transcending with philosophizing. However, the question arises as to how such an understanding of being is possible. Heidegger seeks to find the answer to this problem through his interpretation of Kant. In other words, Heidegger names the problem of Kant's a priori synthetic judgment as ontological knowledge, and grasps the problem as a problem of transcendence. However, Heidegger's interpretation of Kant was problematic in several ways because the philosophical basis of Heidegger and Kant was different. Nevertheless, this thesis tried to pay attention to his attempts to investigate the possibility of ontological knowledge as transcendence, and I think Heidegger's attempts were very meaningful. Transcendence as being-in-the-world develops on the basis of Heidegger's own thought. That is, the basic constitution of Dasein as being-in-the-world is constituted of the structure of transcendence. In Heidegger's philosophy, Dasein must surpass beings as a whole in order to transcend. At this time, Dasein experiences nothingness in the process of surpassing beings as a whole. Nothingness can be experenced only in the fundamental attunement of Angst. However, since Dasein already transcends, I think that the transcendence mentioned in “What is metaphysics?” should be considered as an explicit transcendence concept. For if not, Dasein can appear to transcend only when it experiences nothingness. Therefore, even in inauthenticity, Dasein already transcends. Like this, Dasein is already a transcendent beings. However, that “toward which” Dasein, as subject, transcends is not an object or the Absolute. That towards which Dasein transcends is what Heidegger calls “world”. Here, the world concept is a transcendental concept as an existential-ontological world concept. Thus, the world in being-in-the-world is the world of Dasein and cannot exist unless Dasein does not exist in factically. Heidegger characterizes the world as “for-the-sake-of” and proceeds to discuss the selfhood of Dasein. He also sees the world as play. In this conception of the world as a game, the corelation between the world and freedom is revealed. That is why Heidegger sees transcendence and freedom as the same thing. Heidegger's concept of freedom is based on not spontaneity but selfhood. According to him, freedom as spontaneity in traditional philosophy is not possible without the first existence of the selfhood of Dasein. Heidegger's concept of freedom is also related to the problem of the principle of grounds. Namely, freedom is the source of the principle of grounds, and it is explained by the ground of ground. Above all, Heidegger's concept of freedom is concretely elucidated in the throwness of Dasein. This means that the freedom of Dasein is finite. This freedom is characterized by nullity(voidness; Nichtigkeit). However, this nullity is not the negativity of traditional philosophy, but the source of the positive and the negative. In this thesis, the author tried to reinterpret various topics discussed in Heidegger's philosophy from the perspective of transcendence through the transcendental phenomenon of Dasein. Because, only when Dasein has already transcended, the concept of truth can be grasped as unconcealment, and an opportunity to interpret the discussion of nothingness ontologically is secured. In addition, in the transcendental phenomenon of Dasein, it is concluded that among the three modes of being of Dasein, “being-by” and “being-with” is to be dealt with in the disscusion of truth, and “being-one’s-self”(selfhood) should be dealt with in the disscusion of world and freedom. In the end, this fact can be seen that the discussion on transcendence in Heidegger's philosophy is a discussion about the origin and ground of human Da-sein, and ultimately has a character as a fundamental and preliminary work for understanding being.