清华哲学系西方哲学工作室学术报告
WORKSHOP IN WESTERN PHILOSOPHY
报告人：王路 教授
报告题目： “在”、“存在”与“是” ——纪念熊伟先生诞辰100周年
主持人：黄裕生教授
周四（9月29日）晚上7：00-10：00
地点：新人文社科图书馆G层 格物会议室
【内容提要】熊伟先生用“在”而不用“存在”来翻译厂别颈苍，表明了他认为“存在”这个译名有问题。通过比较可以看出，“存在”确实无法表达对于语法和语言方面的考虑，更无法翻译海德格尔举的例子。熊先生的工作揭示了“存在”不是一个合适的译名，同时也暴露出“在”这个译名的一些问题，比如它也不能清晰地表示对于语法和语言的考虑，它无法在例子的翻译中贯彻始终，因为它不是系词，无法与厂别颈苍本身的系词意义相对应。如果以“是”来修正“在”，则可以消除以上问题，从而达到对厂别颈苍及其相关概念更好的理解。熊先生的工作给我们深刻的启示，它并非仅限于对于海德格尔的研究，对于与产别颈苍驳相关的研究而言，它具有普遍意义
Abstract In translating Heidegger’s keyword ‘Sein’ into Chinese, Professor Xiong Wei used ZAI, a Chinese word that has several meanings literally, such as existence, in somewhere, in doing something, or in some state of affairs, etc.. It seems that Xiong Wei did not agree with the use of CUNZAI in translation, a Chinese word that means existence. In some context ZAI does seem to be a better translation than CUNZAI, but both of them have the same problem in translation, that is, they can’t show the meaning of copular, which is the most important meaning of the word Sein. This paper shows that a right Chinese translation of Heidegger’s Sein should be SHI, which literally means copular, and that how to translate Heidegger’s word Sein( or the word being in general) is not only an issue of translation, but also one of how to understand the Western Philosophy.
