当今世界正经历百年未有之大变局，知识理性提供的确定性越来越被其产生的未知人为风险所瓦解，人与世界的关系陷入巨大的不确定性，从而前所未有地凸显了人类对于安全的形而上学渴求。英国学者安东尼·吉登斯基于其社会心理学背景提出了“本体性安全”理论，并结合全球化影响的外延性与个体素质改变的意向性这两“极”之间不断增长的交互关联，揭示了现代人焦虑不安的存在境况。所谓本体性安全，是指人身处的外延环境即使表面上出现暂时的缺场、断裂和不确定，但人相信其本质是恒常可靠的，由此，人在内在意向上形成了连续稳定的自我认同和社会认同。本体性安全不同于一般性安全，它是存在论意义上的安全，具有逻辑在先的奠基作用。拥有本体性安全的主体能够过滤掉未知风险带来的焦虑，从而获得存在的勇气和自由全面发展的动力。

吉登斯的本体性安全虽然以存在主义为理论来源，并将其运用于社会学，探讨了安全与存在的关系，但以马克思主义人学视野来看，其有两点不足：一是留有较为浓厚的社会心理学痕迹，缺乏对人的社会历史性本质的深刻理解；二是主要聚焦于个体层面的分析，较少涉及民族国家层面，人类整体的本体性安全尚在其视野之外。马克思主义人学从现实的人的实践出发，认为人的本质是社会关系的总和，人是“个体-群体-类”三位一体的总体性存在。本论文立足唯物史观，在世界历史的背景下，基于马克思主义人学对吉登斯的本体性安全理论进行检视，一方面将本体性安全置于存在的历史性一度中，另一方面以个体的本体性安全为中心和主线，延伸和扩展至对群体和类的本体性安全的现实剖析，尤其从人的类存在高度阐释当今人类的本体性安全，从而对该理论的哲学意蕴和现实应用均进行了深化，这是本论文的创新之一。

基于但不限于、并且超越吉登斯，从而发展出一个具有马克思主义人学视野的、更具有现实解释力的本体性安全的理论框架，是本论文努力实现的另一创新。通过梳理现有文献并观照现实发展，本论文归纳出人学视野中本体性安全的核心规定：在总体的意义上，外延性与意向性强相关是古老哲学问题在社会学上的现代性表达，揭示了本体性安全的人学实质——“世界历史性的存在”，并且形成了从三个维度理解本体性安全的视阈前见，具有整体统摄的作用。一是在横向社会属性上，意向性与外延性的交互关联凸显了存在论意义上自我与他者的关系；二是在纵向历史维度上，内外时空中断裂与连续的矛盾是影响本体性安全的关键，其中，时空外延表现为社会存在的历史性本质，心灵意向则指向自我认同的反思性建构；三是马克思主义人学将实践作为总体方法，通过兼具现实性与超越性双重维度的对象性活动，建立起抵御生存焦虑的真正信心，从而平衡焦虑与信心的张力，实现存在论与方法论的合一，既有根据，又有路径。质言之，人学视野中的本体性安全理论以“世界历史性的存在”与“世界历史”之间的直接关联为现实背景，在意向性与外延性这对主要矛盾的统摄下，把握住了自我与他者、断裂与连续、焦虑与信心这三对关系所包含的内在张力。

在高度现代性社会的今天，人所面对的最大外延性是深度全球化在经验事实的意义上给予了世界历史以现实规定；意向性一极则是人的个体、群体和类三种存在形态的共时性交织，准确说，人的存在仍以个体本位为主导，正处于走向人的类本位存在的过渡阶段，其中，民族国家在相当长的历史时期内仍将是人的群体性存在的典型形态。因此，世界历史的外延性一极，同时与人的个体、群体（以民族国家为典型）和类三种存在形态的意向性一极高度关联、交互作用。由此形成的历史效果是：人的个别、特殊和一般存在形态的本体性安全，需要面对各自不同的外延性与意向性交互关联的具体情况，从而分别构筑起个体的本体性安全、民族国家的本体性安全和人类的本体性安全。这也是本论文的主体部分。

现实的个人是马克思人学的逻辑起点，个体存在形态也是群体和类存在形态的基础。深度全球化的外延环境与“世界历史性个人”意向的交互关联背景下，个体的本体性安全的获得，有赖于世界历史性个人相信个体通过自我实现的生活政治、反思性的自我认同和合理性的文化信仰，能够在控制人为风险的社会历史实践中应对加速社会造成的断裂和奴役，从而重建自我和世界连续性存在的信念。

百年未有之大变局是当今民族国家最大的外延性，且这一“变局”正处于与民族国家的意向性之动态交互中。民族国家意欲维护自身的本体性安全，需要超越东西之争的二元对立逻辑，通过民族文化主体性的觉醒消解身份焦虑带来的自我认同危机，并且选择有利于全球普遍性的社会制度而获得长久发展的合法性和自信心。

人类实践活动创造了“人类世”这个最大的外延环境，也迎来了“后人类”的自我认同危机。人类的本体性安全，建基于人类与自然、社会和宇宙建立和谐共生的存在关系，并通过趋向“人类社会或社会化的人类”的现实实践活动以对抗技术统治对人类主体性的剥夺，从而保护人类文明能够从现在延伸至未来。

最后，传统的个人与社会、个体与集体的关系研究模式分为方法论个体主义和方法论整体主义两种，然而，这些研究方法已难以涵盖今天高度现代性社会中人的存在的复杂境况。人是复数化的存在，共在是存在的前提。人的三种存在形态的共时态汇集，意味着个体的本体性安全、民族国家的本体性安全和人类的本体性安全之间发生着非线性影响的复杂交互关系，需要对三者之间进行系统性的分析，才能全面深刻地理解人的本体性安全这一议题。并且，通过切实有效地维护人的本体性安全，在守护人类共在中实现美好存在。

Today, the world is experiencing a great change that has not been seen in the past hundred years, and the certainty provided by intellectual rationality is increasingly disintegrated by the unknown manufactured risks, and the relationship between human beings and the world is plunged into great uncertainty, which has unprecedentedly emphasized human beings' metaphysical longing for security. Based on his social psychology background, British scholar Anthony Giddens put forward the theory of "ontological security", and combined with the increasing interconnection between the two ‘extremes’ of extensionality and intentionality: globalising influence on the one hand and personal dispositions on the other. Therefore, he reveals the anxiety situation of the modern humankind by the theory. The so-called ontological security refers to the fact that even if the external environment of human beings appears to be temporarily absent, disconnected and uncertain, they believe that its essence is constant and reliable, and as a result, they form a continuous and stable self-identity and social identity in terms of their internal intention. Ontological security is different from general security,which is an form of security about ontology and plays a founding role of logic in the first place. The human with ontological security is able to filter out the anxiety caused by unknown risks, thus gaining the courage to exist and the motivation to develop freely and fully.

Although Giddens' ontological security takes existentialism as its theoretical source and applies it to sociology, exploring the relationship between security and existence, it has two shortcomings from the perspective of Marxist hominology. Firstly, it has strong traces of social psychology and lacks a deep understanding of the socio-historical essence of human beings. Secondly, it focuses on the analysis of the individual level, and seldom touches on the level of the nation-state,but the ontological security of the human beings as a whole is not yet in its field of vision. Marxist hominology starts from the practice of human beings, and considers that the essence of human beings is the sum of social relations, and that human beings are the total existence of the trinity of "individual-group-category". On the basis of historical materialism and in the context of world history, this thesis examines Giddens' theory of ontological security based on Marxist hominology. On the one hand, it places ontological security in the historical existence; on the other hand, it takes the individual's ontological security as the center and the main line, and then extends and expands it to analyze the reality of the group's and the category's ontological security. In particular, it explicates the present-day ontological security of human beings from the height of humankind level, thus it deepens both the philosophical implication and practical application of this theory, which is one of the innovations of my dissertation.

Based on, but not limited to, and going beyond Giddens so as to develop a theoretical framework of ontological security with a perspective from Marxist hominology, which would be with more realistic explanatory power. So,it is another innovation that my dissertation strives to achieve. By combing the existing literature and observing the development of reality, this dissertation summarizes the core provisions of ontological security in the hominological perspective. In the overall sense, the strong interconnection between extensionality and intentionality is a sociologically modern expression of the ancient philosophical problem, which reveals the hominological essence of ontological security, which is "world historical being"and has an overall unifying effect, and forms a threshold foresight to understand ontological security from three dimensions. First, in the horizontal social attribute, the interconnection between extensionality and intentionality highlights the relationship between the self and the other in the existential sense. Second, in the vertical historical dimension, the interconnection between rupture and continuity in internal and external space-time is the key to affecting the security of ontology, in which the spatial and temporal extension manifests its historical nature of social existence, while the intention of the mind is directed to the reflexive construction of self-identity. Third, Marxist hominology takes practice as the overall method, and through object-oriented activities with both realistic and transcendental dimensions, it builds up real confidence against existential anxiety, thus balancing the tension between anxiety and confidence and realizing the unity of ontology and methodology, which are both grounds and paths. In other words, the theory of ontological security from the hominological perspective takes the direct interconnection between "world historical being" and "world history" as the realistic background, and under the domination of the main contradictions of intentionality and extensionality, it grasps the three relationships of self and other, rupture and continuity, anxiety and confidence.

In today's high-modern society, the greatest extensionality that man faces is the fact that deep globalization has given the world history a realistic stipulation in the sense of empirical facts. The extreme of intentionality is the co-temporal intertwining of the three forms of human's existence: individual, group and category. Precisely speaking, man's existence is still dominated by individuality, and is in the transitional stage towards the existence of man's category, among which the nation-state will remain the typical form of human group existence for quite a long period of history. Therefore, the extensionality of world history is highly interconnected with the intentionality of the three existential forms of human beings: the individual, the group (exemplified by the nation-state), and the category. The resulted historical effect is that the ontological security of individual, particular, and general forms of human existence needs to face their specific and different interconnections of extensionality and intentionality, thus constructing the ontological security of the individual, the ontological security of the nation-state, and the ontological security of the humankind respectively. These are also the main parts of my dissertation.

The real individual is the logical starting point of Marxian hominology, and the individual form of human existence is also the basis of the group and category form of human existence. In the context of the interconnection between the external environment of deep globalization and the intentionality of the "world-historical individual", if someone wants to get the ontological security of the individual, he or she needs to keep such a belief that the individual can cope with the accelerated society through the life politics of self-realization, the self-identification of reflection, and the reasonableness of cultural beliefs in the socio-historical practice which could control the manufactured risks of rupture and enslavement caused by the acceleration of society, and re-establish the belief in the continuity of oneself and the world.

The great change that has not been seen in the past hundred years is the greatest extensionality of the nation-states today, and this "change" is in dynamic interconnection with the intentionality of the nation-states. If the nation-states want to get their ontological security, they must have the legitimacy and self-confidence, which transcend the binary logic of the East-West dispute to resolve the self-identity crisis brought about by identity anxiety through the realization of the subjectivity of the national culture, and choose a social system that is conducive to global universality in order to achieve long-term development.

Human practical activities have created the Anthropocene which is the largest environment in the world, and have ushered in the "post-human" self-identity crisis. The ontological security of humankind is based on a harmonious and symbiotic relationship with nature, society and the universe, and it needs to counteract the deprivation of human subjectivity by technological domination through practical activities towards "human society or socialized human beings", so as to protect the continuity of human civilization from present to future.

At the last but not the least, the traditional mode of study on the relationship between the individual and society, the individual and the collective, which is divided into methodological individualism and methodological holism, can no longer encompass the complexity of human co-existence in today's high-modern society. Human beings are pluralized existences, and co-existence is the premise of existence. The convergence of the three forms of human existence in a co-temporal state means that there is a complex interaction of cross-influence between the ontological security of the individual, the ontological security of the nation-state, and the ontological security of humankind. So, it requires a systematic analysis of all them in order to fully and profoundly understand the issue of human beings’ ontological security, to effectively safeguard it, and to realize the well being by protecting of the co-existence of human beings.