摘  要

克服西方自柏拉图以来的哲学-形而上学传统，努力接近思的源头，构成了海德格尔展开其“思”之“路”的基本动机。“思”乃存在之“思”，“路”乃运思之“路”。决不止步于某一个概念构架，永远保持对存在源头的回溯的力量，是海德格尔所持守的彻底的“现象学”精神。

技术问题是海德格尔后期关注的主要问题之一，通过对一问题的追问有助于进入海德格尔的思路。技术之思与形而上学之克服密切相关，现代技术是形而上学的完成形态。唯有从形而上学作为存在历史之命运的视野里，技术的本质才可能彰显出来。通常关于技术的中立主义、乐观主义、悲观主义的热火朝天的议论，均受制于对技术之本质的无思，而这种无思又体现了技术时代技术本质的决定性和支配性：技术作为“现象”深藏不露。

哲学就是形而上学。形而上学着眼于存在者的存在，以给出理由的表象思维方式来思考存在者之为存在者。形而上学抓住了存在者而遗忘了存在。

形而上学发端于柏拉图。哲学的起源不是神话而是思想，思的努力应和存在命运的赠送在柏拉图那里达到了它的第一个稳定形态：形而上学-哲学。有了形而上学，才有了科学，才有了历史学，也就有了历史学意义上的“开端”。基于形而上学的历史学的开端，并不就是形而上学本身的“开端”，这后一开端需要思的努力才有可能接近。

早期希腊思想家把“存在”领会为physis，拉丁文译成natura，成了今天的“自然”，早期希腊思想家也因之被称为自然哲学家。这反映了对形而上学之开端之实情一无所知。physis的基本意思是双重的，既是涌现着的展开，又是留恋着的驻留，是涌现着的持守，是停留在自身中展开自身这件事情。在这里，静与动从其原始的统一中又闭又开又隐又显。

aletheia这个词今人译成“真理”，而真理又往往被等同于陈述的正确性。应该区分“真假”与“对错”。符合意义上的对错只有在一个敞开领域中才有可能，而提供这个敞开领域的是“真理”。在其原本的意义上，aletheia作为“真理”是“去蔽”和“敞开”。

logos是后来“逻辑”、“理性”的词源，但其希腊原义是“采集”。采集将纷然杂陈与互相排斥者聚拢令它们归属一体。采集是去蔽，是“使公开”，是“存在”。

在开端处，physis之成形（morphe）和外观（eidos, idea）占据支配性；logos作为说出来的形态，成了摆在那里的现成的东西。真理变成正确性，逻各斯成为真理作为正确性之处所，变成范畴之起源，变成关于存在之诸可能性的原则。

黑格尔创造了第一部哲学史，也开始了哲学的终结的历程。形而上学之终结乃是完成，是穷尽一切可能性。思想的原始力量全部消散，只剩下在已经开辟的领地上进行量的无限扩大。

技术是真理的发生方式。它作为工具就是发挥作用，而发挥作用以“带出”（poiesis）的可能性为前提。希腊词techne指的就是这种“带出”，因此它既指艺术家的艺术创作，也指工匠的工艺性劳作。“带出”就是去蔽，是一种真理的发生方式。

在真理的发生中，人并不是一个决定性的角色。他倾听并且应和存在的召唤，把自己向着敞开领域敞开，并在这种敞开中达到“自由”，这就是“此在”之“此”的意思。人在归属于真理意义上获得自由从而成其本质成其所是。人获自由，历史性就在“此”中出现，使人成为历史性的此在。

遮蔽是双重的。第一种遮蔽是让存在者存在、让存在者进入无蔽境界、成其所是所克服的那种遮蔽，但这种“让存在”在解蔽个别存在者的同时却遮蔽着存在者整体，这种在解蔽存在者的同时对存在者整体的遮蔽是为第二种遮蔽。存在者的敞开状态越是透亮，存在者整体的遮蔽越是严实，遮蔽显示自己为首先被遮蔽的东西。这一整体的遮蔽是对真理的本质来说最根本的非真理，它更古老更根本。技术规定着技术时代的人按照技术的方式去活动，而技术的人对技术的本质却茫然无知。技术越是支配着人的活动，则技术的本质就越是陷入被遗忘状态。

现代技术是技术时代的技术，是现代占支配地位的去蔽方式。古代技术是一种“带出”（poiesis），现代技术则是一种“挑起”（Heraufordern）意义上的“去蔽”。古代技术汇聚起天地神人，保护着物之物性。现代技术向着现代工业体系“预置”（bestellen）一切，使物成为“持存物”（Bestand）。技术时代的人比物更原始的归属于“预置”和“持存”。

现代技术是形而上学的完成形态。由笛卡尔发端的现代形而上学把存在者规定为表象的对象性，真理被规定为表象的确定性，人则解释为主体。人与存在者的关系根本上是表象关系，世界是一幅图象。现代形而上学的表象化与现代技术的预置行为，如出一辙，但“挑起”着的预置把表象的对象化推向了极端。

“预置”归属于其聚合――“座架”（Gestell），这是技术时代的“天机”。座架的神秘运作是存在历史的命运使然。这里的命运不是宿命。宿命是人的自由意志的缺失。但正是命运赠与人以自由，人正是在归属于命运从而作为命运的倾听者时，才成为自由的。但人总是陷于命运为之指引的去蔽之路这一种可能性之中。自由为自己准备了不自由的可能性。这样的不自由也是命运，而且就是“危险”（Gehahr）作为危险的真实含义。

现代技术不是现代科学的应用，现代科学的本质倒在于现代技术。近代自然数学化运动是近代形而上学的奠基化运动。近代科学应用数学不是偶然的，它受制于近代的形而上学，受制于现代技术的本质即座架的运作。

决定现代科学与古代科学之区别的，是它对物之物性的特有的形而上学筹划。“邻近”是物的基本特性，物之物性乃是天地人神四重体的会聚，正是这种“会聚”使“邻近”成为可能，使“邻近”运作起来。但这样的聚集在形而上学中化为乌有，物或者被表象的看，或者被当作被置造（Herstellen）的东西。“邻近”的缺失在现代科学中得以完全实现，它展开了一幅数学化的自然图景。

数学的东西是那种已为我们先行所认识的东西，我们并不把它从物那里抽取出来，而是以某种方式携带着它。因此，数学筹划能够为自己争取到根源于自身的基础。这一自我确证的性质，不仅构成了现代科学那种自我构造、自我确证的特征，也构成了现代形而上学自我确证的基本走向。现代科学作为数学化筹划，是“预置”的现代技术本质的开路先锋。现代科研人员本质上都是“技术员”。

处于极端状态的存在命运是最高的危险，它通向拯救。危险在于无思，拯救就是思入极端状态。科学无思亦不能思，艺术中却蕴藏着真理之神秘运作的经验。艺术在彰显物之物性的同时守护着物之物性即大地，拯救就是拯救大地。

Technology and Metaphysics

------Follow Heidegger’s Way of Thinking

Overcoming western tradition of philosophy--metaphysics from Plato, and striving after the fountainhead of thinking, form basic motives that drove Heidegger to develop his way of thinking. For him, thinking is thought on Being; way is approach of thinking.  Never to halt at any specific conceptual framework, yet forever to retain the power to recall the source of Being, that is the thorough phenomenological spirit which Heidegger sustained.

The question concerning technology is one of main problems to which he paid close attention in his later stage. So, making a detailed inquiry about it will contribute to entering his way of thinking. Thought on technology is closed related to overcoming metaphysics, for modern technology is the complete form of metaphysics. Only by viewing metaphysics as the historical fate of Being, can the essence of technology be displayed. Ordinary discussions in full swing about neutralism, optimism and pessimism of technology are all limited by the absent of thinking on essence of technology, which, in turn, reflects the decisiveness and domination of technology’s essence in our technological age: technology is concealed as phenomenon.

Philosophy is exactly metaphysics. Putting stress on Being of beings, metaphysics ponders over the being as being by presentative thinking that only offers reason. It grasps beings but loses Being.

Plato began metaphysics. The origin of philosophy is not mythology but thought. Thinking exerts itself in response to the presentation by destiny of Being, and reaches its first stable form in Plato: metaphysics-philosophy. There is metaphysics, then and only then, there is science, and also, history, and the beginning in historical sense. But the historical beginning based on metaphysics is not the beginning of metaphysics itself. Only by efforts of thinking can the beginning in the second sense be approached.

Early Greek thinkers saw Being as physis, which was translated into natura in Latin, then became nature in contemporary usage. That is the reason why they are called natural philosophers.  However, it mirrors an absolute ignorance about facts of metaphysics’ beginning. Basically, physis has a dual meaning: not only welling emergence, but also enduring halt. It sustains in springing up, namely, unfolds itself while remaining itself. Here, in their primary unity, motion and station are both closed and open; concealed and revealed.

Contemporaries translated aletheia as truth, which is identified with correctness of statements. Yet, true-false should be distinguished from correct-incorrect. To say correct or incorrect in the sense of coincidence is only possible in an open area, and it is “truth” that can offer it.  So, in its primary meaning, aletheia as truth is revelation and “opening wide”.

Logos is the origin of later logic and reason, but its primary Greek meaning is collecting. Collecting gathers those miscellaneous and repelling one another and puts them together. So, collecting is revelation, is bring something to light, and is Being.

  At the starting point, shaping (morphe) and forming (eidos, idea) of physis are dominant; Logos as forms spoken out, becomes something ready--arranged. Truth changes into rightness, and logos, now, a place where truth performs as rightness, turns into the origin of category and the principle of every possibility about Being.

Hegel created the first history of philosophy, which also began the journey of ending philosophy. The end of philosophy is a kind of finish, that is, exhaustion of all sorts of possibilities. As a result, the primary power of thinking totally dissipates. The only thing left to do is limitless expansion of quantity in the territory already exploited.

Technology is the arising way of truth. As a tool, it simply comes into play, which presupposes the possibility of “bring-forth” (poiesis).  Techne in Greek is exactly bring-forth of this kind, hence it refers not only artistic creation of artists, but also craft work of craftsperson. Bring-forth is revelation, and a kind of way for truth to arise.

In the arising of truth, human being doesn’t play a decisive part. Man listens attentively and responds heartily to summons of Being, and open oneself wide towards the open realm. By doing so, he reaches the realm of Freedom. This is what “Da” of “Dasein” means. In the sense of pertaining to truth, man attains freedom and then gets his essence and becomes what he is. Man gets freedom, and historicity occurs in “Da”, which makes man the historical Dasein.

Concealment is dual. First, it is a kind of concealment that makes beings be, enter into open realm and become what it is. This sort of “let it be” reveals beings. However, at the same time, it conceals it in its entirety. It can be called concealment of the second kind. The more thorough the opening is, the more tight the concealment of beings as a whole. Concealment manifests itself as something that is concealed first. Concealment as a whole is the most fundamental non-truth concerning to truth’s essence. It is more ancient and cardinal. By technology’s prescription, man acts in accordance with technological mode, but man in technology is utterly in the dark of technology’s essence. The more technology dominates man's action, the more its essence is forgotten.

Modern technology is one that is in technological age and a dominant way of revelation. In the sense of revelation, ancient technics is a sort of “bring-forth” (poiesis), while modern technology is a sort of “challenging” (Heraufordern). The former put the heaven, earth, god and man together, by which it protects the thingness of thing, while the latter “setting-in-order” (bestellen) everything towards modern industrial system, by which it turn thing into “standing-reserve” (Bestand).  Man in technological age belongs to “setting-in-order” and “standing-reserve” more originally than thing.

Modern technology is the finished form of metaphysics. Modern metaphysics stemming from Descartes stipulates beings as objectivity of presentation, truth as definiteness of it. Man then is explained as subject. The relation between man and beings is essentially presentative one. Hence the world is a picture. The presenting by modern metaphysics and setting-in-order by modern technology are exactly the same. But the “challenging” setting-in-order pushes objectification of presentation to an extremity.

“Setting-in-order” belongs to its gathering—“Enframing” (Gestell). This is “secret” of technological age. It is historical destiny of Being that makes “Enframing” perform mysteriously. Here destiny is not fatality. The latter is absent of human’s free will. However, destiny presents freedom to man. Man is free just when he belongs to destiny as a sincere listener. But man is always caught in the only possible way of revelation that destiny points. So, freedom prepares itself the possibility of unfreedom. Unfreedom of this kind is also destiny, and the real meaning of “danger”(Gehahr) in itself.

Modern technology is not application of modern science, in turn the essence of modern science depends on it. Mathematization of nature in modern times is a founding movement of modern metaphysics. It is not accidental that modern science applies mathematics. It is determined by modern metaphysics and the essence of modern technology, namely, the performance of Enframing.

It is the peculiar metaphysical preparation for nature of thing that determines that modern science differs from ancient one. “Adjacency” is the basic property of thing, which is a gathering quaternity of the heaven, earth, god and man. It is this “gathering” that makes “adjacency” and its performance possible. However this gathering completely disappears in metaphysics, and thing either is viewed as representation, or producing (Herstellen). The absence of “adjacency” accomplishes itself fully and develops a mathematizied world picture.

Mathematical thing is what we know in advance. We don’t draw it from thing, but thing carries it in some certain way. Hence, mathematical preparation can win its own foundation for itself.  This self--conformation, not only forms modern science’s property of self--construction and self--conformation, but also basic trend of this kind for modern metaphysics. Modern science, as a mathematical project, is the forerunner of modern technology’s essence of “setting-in-order”.  Contemporary scientific research personnel are all “technicians” by nature.

The destiny of Being in extremity is the highest danger, yet it leads to salvation. Danger lies in absent of thinking, and salvation is thinking into extremity. Science thinks none, moreover, it can't think. It is art that contains experiences of truth’s mysterious performance. At the same time, art displays yet observes thing’s nature, namely mother earth. Salvation is exactly salvation of mother earth.