辩证法作为一种哲学理论,必然有其存在论基础和依据。从前的哲学,对辩证法的理解或是被消极地排除在知性范围之外,如康德提出的“先验幻象”;或是如黑格尔一般将辩证法理解为绝对精神自我实现过程之本身。尽管各式各样的理解促进了辩证法本身的发展,但就辩证法的批判本性及现实冲动而言,都是不合适、不恰当的。因为这样的理解,始终以一种知性思维的方式理解辩证法,其后果必然是形而上学与辩证法的矛盾,现实与理想的矛盾,故辩证法始终受到轻视或误解。只有以实践作为人的本源性生命存在的生存活动,才能成为辩证法真实的理论根据,才能确保辩证法的合法性依据。辩证法只有在实践生存论基础上,才能彰显其向往自由与解放,充满超越与创造的人文精神与旨趣。Dialectic, as a philosophical theory, must have its existential foundation. In previous philosophies, the understanding of Dialectic was either negatively excluded from the scope of knowledge, as in the case of the “a priori illusion” proposed by Kant, or, as in the case of Hegel, understood Dialectic as the process of self-realisation of the Absolute Spirit itself. Although these various understandings have contributed to the development of Dialectic itself, they are all inappropriate and inappropriate in terms of Dialectic’s critical nature and realistic impulse. Because such an understanding always understands Dialectic in a way of intellectual thinking, the consequence of which is inevitably a contradiction between metaphysics and Dialectic, and a contradiction between the realistic and the ideal, Dialectic has always been despised or misunderstood. Only the existential activity of practice as the existential life of man can be the real theoretical basis of Dialectic and ensure the legitimacy basis of Dialectic. Only on the basis of practical existentialism can Dialectic manifest its humanistic spirit and interest, which asp
