建构有意义的生活是赫勒对日常生活异化现象进行批判的结论，也是其依托激进需要建构民主自治之激进哲学的核心支点。以类本质的丰富性为根本价值引导，以承认、满足和再生产出人类需要为动力，创造和拓展具有真善美之自由价值意蕴的多元生活方式，这是行为个体以“意义生产”为内核变革日常生活态度、交往方式乃至存在方式的总体社会革命方案。
就问题缘起方面来看，匮乏是基本的人类境况，意义的匮乏彰显为现代社会的症候与危机。导致日常生活发生灾变的根源是无意义理性对人之思维、行动和存在方式的统治，表现为思维的机械重复和过分一般化压制“创造”，造成日常生活的惰性；实用主义主导的日常交往方式使得社会关系趋于功利化；持续深化的劳动分工加剧专业化对人之总体性的割裂；技术想象与历史想象的双重束缚框范人的自由；需要的异化与对需要的专政阻碍需要的再生产，同时也孕育激进需要的革命动因。对象化是人的基本需要，所有的人类需要都应该被承认，而个人的最大需要就是另一个人。对需要的承认为生成道德个性人格奠定“为我们意识”之观念基础，同时推动现代社会生活的多元发展。
就解决问题之理路而言，意义内嵌于人类生活之中，科学、艺术、哲学等自为的对象化领域借助意义生成机制渗入日常生活，引导个人从自在存在向自为存在跃迁。日常的与哲学的价值讨论协助个人搁置实用主义生成反思-理论态度；个性个体的良心和责任激励个人做真实的自己，像好人那样照管他人的存在；以价值商谈为基础的互惠社会要求个体超越正义论争追寻良善生活；艺术品的内在价值能够依托个性自觉实现个体间的美感共通，净化和激发日常生活的惰性本质。激进需要为有意义的生活之生成提供动力，激进民主以价值商谈与平等自治为之提供制度建议，激进哲学以个性个体的生活方式变革为内核推动总体社会革命，引领个体共建共享人类共同的家园。
本文以“有意义的生活何以可能”为中心建构赫勒的存在论生活哲学，分别从“理论溯源、核心概念界定、日常生活危机的表现及变革、有意义的生活之实现路径及其有效性考察”五个部分进行阐述。
第一章就“有意义的生活”之问题论域与理论脉络进行溯源，从道德伦理主题、生活本体论和意义论题的现实凸显等方面展开梳理。一是结合道德与伦理范畴的内涵演化历史，将道德与伦理归结为赫勒日常生活理论的主题。二是整合马克思的类哲学思想、卢卡奇的日常生活审美化理论、克尔凯郭尔的绝对主体等思想资源，以“人类本质的丰富性”为价值内核建构赫勒的“生活本体论”。三是借由韦伯的意义论题与价值合理性范畴彰显问题意识，锚定“现代社会日常生活的危机”为本文的问题域。四是以“历史意识”为内核澄清赫勒存在论生活哲学的后现代方法论视角。
第二章对“有意义的生活”进行概念界定、内容阐释、结构分析和主体规约。一是对“意义、生活、有意义的生活”进行词源考察与思想梳理，结合赫勒的论述与分析将“有意义的生活”与“日常生活”相区分。二是对有意义的生活之内容和结构进行澄清，分析其本质特征和价值内核，阐述其以激进需要为动力促生“真、善、美”的多元生活形式之理路。三是规约有意义的生活之主体特征，将主体的生成理解为特性个人向个性个体的转化过程，其关键在于个人存在地进行价值选择从而促进道德个性的生成。四是对有意义的生活之运行机制进行剖析，明确“意义生产”的多种途径与实现方式。
第三章诊断现代性的症候与危机，将其根源归结为无意义理性的宰治。无意义理性全面侵蚀日常生活，表现为对人的思维方式、行动方式乃至存在方式的支配和控制。一是通过“过分一般化”固化思维、压制兴趣，导致个体思考能力和创造活力的萎缩。二是借由“过度重复”抑制好奇，实用主义主导思维方式和行为习惯造成生活的惰性。三是持续深化的劳动分工加剧专业化对人之总体性的割裂，使得现代人陷入制度系统的框范和捆绑。四是技术想象与历史想象的双重束缚造成极权势力，造成自由的悖论。五是资本逻辑导致需要的异化，极权主义对需要进行专政，导致需要的削减与贫乏。当然，在揭露无意义理性造成日常生活灾变的同时，这些方面也蕴含着推动和实现日常生活变革的潜在力量。
第四章从日常生活的变革和有意义的生活之实现两个方面进行阐述。有意义的生活之实现建基于日常生活的变革。一方面，以“求真、向善、审美”的哲学价值引领个性个体进行生活态度和行动的转变，以此克服和化解日常生活的异化现象与潜在危机。一是引导个人搁置实用主义、投身日常与哲学价值讨论以达成反思-理论态度，过诚实的生活；二是敦促人们摆脱形式正义的纠缠与论争，追寻良善的生活；三是呼吁个人抵制拜物教的奴役与控制，感知艺术蕴含的“净化作用”与“品格尊严”，倡导审美的生活。另一方面，从伦理、政治、共同体的视角建构有意义的生活。一是引导现代人坚守良心底线、勇敢承担责任以生成个性伦理生活；二是依托好人与好公民的勇气与自治以发展自由民主生活；三是借助激进需要的动力，以激进哲学为行动纲领，依托个性个体共建共享理性交往的共同体生活。
第五章立足唯物史观，我们认为赫勒以“意义生产”为内核的生活哲学包含着“生活逻辑”主导“生产逻辑”的内在脉络，并且围绕其可能性与有限性展开分析与评价。由于缺乏对物质生活资料生产方式之根本作用的重视，赫勒以意义生产为内核的“生活本体论”注定无法真正抵达现实生活中的个人之真正现实性，从而导致其伦理解放路向与个体自救方案缺乏现实根基。然而，对于处在现代化建设的中国社会来说，赫勒的日常生活理论所论及的“意义匮乏、道德困境和工具理性宰治”等问题正是我们可能面临的现实问题，其基于个性个体的价值商谈和理智实践方案可为我们实现美好生活提供有益的借鉴。

Constructing a meaningful life is the conclusion of Heller's criticism of everyday life, and it is also the core fulcrum of Heller's radical philosophy of building democratic autonomy based on radical needs. Guided by the fundamental value of the richness of human nature, and driven by the recognition, satisfaction and regeneration of human needs, peoplecreate and expand a pluralistic way of life with the free value implication of truth, good and beauty. This is the overall social revolutionary scheme for behavioral individuals to promote the transformation of everyday life with "meaning production" as the core. 
Lack is the basic human condition, and the lack of meaning is the symptom and crisis of modern society. The root of the disaster in daily life is the rule of meaningless rationality over people's thinking, action and way of existence, which is manifested in the repetition and over-generalization of daily thinking, suppressing creation and creating the inertia of life; Pragmatism led daily communication leads to the utilitarianism of social relations; The deepening division of labor intensifies the separation of specialization from the totality of human beings; The double bondage of technological imagination and historical imagination frames people's freedom; The alienation of needs and the dictatorship over needs are the revolutionary motives that breed radical needs. All human needs should be recognized, and one's greatest need is another person. Objectification is one's basic need. The recognition of needs lays the conceptual foundation of "we-consciousness" for the generation of moral personality, and promotes the diversified development of modern social life.
Meaning is embedded in human life, and the “for-itself”objectivation provides pure meaning for life. Science, art and philosophy infiltrate into daily life with the help of meaning generation mechanism, and guide individuals to make a transition from free existence to self existence. Everyday and philosophical value discussion helps individuals put aside pragmatism to generate reflective theoretical attitude; Uphold conscience and responsibility to encourage individuals to be true to themselves and take care of the existence of others like good people; The reciprocal society based on value negotiation requires individuals to transcend the debate of justice and pursue a good life; Realize the common aesthetic feeling between individuals with the internal value of works of art, purify and stimulate the inert essence of daily life. The radical needs of individual personality provide impetus for the generation of meaningful life, radical democracy provides institutional suggestions with value negotiation and equal autonomy, and radical philosophy takes the change of individual lifestyle as the core to promote the overall social revolution and lead individuals to jointly build and share the common home of mankind.
This paper constructs Heller's ontological life philosophy centered on "how can meaningful life be possible", which is specifically divided into five parts: "tracing the source of theory, defining the core concept, the performance and transformation of everyday life crisis, and the realization path and effectiveness of meaningful life".
The first chapter traces the origin and theoretical context of the problem of "meaningful life", and orders it from the aspects of the theme of morality and ethics, the reality of life ontology and meaning thesis. First, combined with the connotation evolution history of the category of morality and ethics, according to Heller's interpretation, morality and ethics are summarized as the theme of his theory of everyday life. The second is to integrate Marx's philosophical thought, Lukacs's aesthetic theory of everyday life, Kierkegaard's absolute subject and other ideological resources, and construct Heller's "life ontology" with "the richness of human essence" as the core value. The third is to highlight the problem consciousness by Weber's meaning thesis and the category of value rationality, and anchor "the crisis of everyday life in modern society" as the problem domain of this thesis. The fourth is to clarify the methodology of Heller's ontological life philosophy from the perspective of postmodernism.
The second chapter defines the concept of "meaningful life", explains its content, analyzes its structure and formulates its subject. The first is to investigate the etymology of "meaning and life" and trace back the history of thought, combining Heller's discussion and analysis to distinguish "meaningful life" from "everyday life". Second, it clarifies the content and structure of meaningful life, analyzes its essential characteristics and value core, and expounds the possibility of the pluralistic life form of "truth, goodness and beauty" driven by radical needs. The third is to define the subject characteristics of meaningful life, and to understand the generation of subject as a transformation process from characteristic individual to individual personality, the key of which is the generation of moral personality. Fourthly, it analyzes the operation mechanism of meaningful life and makes clear the various ways and realization methods of "meaningful production".
The third chapter diagnoses the symptoms and crisis of modernity, and attributes its root to the rule of meaningless rationality. Meaningless rationality erodes everyday life in an all-round way, manifesting domination and control over people's way of thinking, acting, and even existing. One is to solidify thinking and suppress interest through "over generalization", which leads to the shrinking of individual thinking ability and creative vitality. The second is to suppress curiosity through "excessive repetition", and pragmatism leads to the inertia of life in the way of thinking and behavior. The third is that the deepening division of labor exacerbates the fragmentation of human beings by specialization, and makes modern people fall into the framework and ties of the institutional system. Fourth, the double shackles of technological imagination and historical imagination have created totalitarian forces and created the paradox of freedom. Fifth, capital logic leads to the alienation of needs, and totalitarianism dictatorship of needs. In addition, while exposing the catastrophes of everyday life caused by meaningless rationality, these aspects are pregnant with the generation of revolutionary motivations such as radical needs.
The fourth chapter expounds from two aspects: changing everyday life and constructing meaningful life. The realization of meaningful life is based on the transformation of everyday life. On the one hand, the philosophical value of "seeking truth, goodness and aesthetics" leads the individual to change his life attitude and action, so as to eliminate the alienation and potential crisis of everyday life. First, put aside pragmatism and devote themselves to the discussion of daily and philosophical values in order to achieve a reflective theoretical attitude and live an honest life; Second, get rid of the entanglement and debate of formal justice and pursue a good life; Third, resist the slavery and control of fetishism, perceive the "purification" and "character dignity" contained in art, and advocate aesthetic life. On the other hand, construct a meaningful life from the perspective of ethics, politics and community. First, guide modern people to stick to the bottom line of conscience and bear responsibility bravely in order to generate a personalized ethical life; Second, rely on the courage and autonomy of good people and good citizens to develop a free and democratic life; Third, with the help of the power of radical needs, take radical philosophy as the value guidance and action program, and rely on individual individuals to jointly build and share the community life of rational communication.
The fifth chapter is based on historical materialism. We believe that Heller's life philosophy with "meaning production" as the core contains the internal context of "life logic" leading "production logic", and carry out analysis and evaluation around its possibility and limitation. Due to the lack of attention to the fundamental role of the production mode of material means of life, Heller's "life ontology" with meaning production as the core is doomed to fail to truly reach the real reality of individuals in real life, resulting in the lack of practical foundation for his ethical liberation direction and individual self-help plan. However, for the Chinese society in the process of modernization, the problems of "lack of meaning, moral dilemma and instrumental rational governance" mentioned in Heller's daily life theory are the practical problems we may face. Its value negotiation and rational practice scheme based on individual personality can provide us with useful references for realizing a better life.