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心灵的形式化及其挑战：认知科学的哲学

李建会[著] 夏永红[著]

认知科学 科学哲学 研究

2017-12-01

978-7-5203-0712-3

522

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江怡
中华民族正处于一个重要的历史转折时期，中华文化的复兴被看做时代赋予我们的历史使命。在这个重要历史时刻，我们能否抓住机遇，在历史文化的厚重积淀中寻找自己的定位，在传承文化的历史使命中创新自己的观念，在时代文化的多样变化中构建自己的特色，这些都是我们面临的重大历史挑战。把握好这个历史机遇，回应重要的时代挑战，不仅需要我们充分的知识准备，更需要我们的思想智慧。
当今中国的文化发展已经向我们表明，文化自觉的树立正在极大推进着我们的社会发展，文化自觉的结果将改变当今中国的文化形象。我们知道，这里的文化自觉首先是指对自身文化的强烈认同，是自身文化意识的提升，也是社会大众对文化发展的迫切要求。思想上的认同并不等同于行动上的一致。只有当我们充分认识到文化认同的重要性，并努力从行动上体现我们的文化认同，我们才能达到真正的文化自觉。文化自觉更是指思想上的自觉，是我们在思想上真正形成对自身文化性质的理解，特别是对当今世界文化发展转型过程中的不同文化形态的认识，最后构建我们自身文化的特殊性和普遍性。这里的特殊性是指，中国传统文化的深刻影响已经体现为当今中国人的生活方式和思维方式，因此，如何在当今世界文化格局中体现中国文化的特殊性，决定了中国文化的时代效应。这里的普遍性是指，中国文化的特殊性必须得到世界各国不同文化的理解，因此，这样的特殊性就必须以具有普遍意义的表达形式加以体现。只有在能够为世界各国文化理解和交流的基础上，我们的文化才能真正进入“自在自为”的阶段。然而，要做到文化的这种自觉，我们必须抓住文化的核心和精髓，这就是时代的哲学思想。确立文化自觉的关键，应当是做到整个民族在哲学上的自觉。
中华民族富有哲学思维的传统，中华文化蕴涵深邃的哲学思想。无论是《论语》、《道德经》，还是《中庸》、《大学》，这些代表着中华民族智慧的论著都充分展现了中华文化的哲学思维特征，这种特征表现为思想行动以个人认识为前提，观念形成以经验活动为前提。虽然中国哲学学科的自觉意识产生于西方哲学传入之后，但中国人的思维方式始终是哲学式的。中国人的智慧具有这样两个特点：第一，中国人善于从身边的具体事项中发现具有普遍意义的道理，并总是试图用这些道理去理解其他相关或相近的事项，由此完成对事项的理解。在这种意义上，中国人的思维方式更关注的是事情的过程，而不是在这个过程中呈现出的事物本身。第二，中国人对事物的理解更多的是从关系出发，更多地关注自己周遭生活环境中的人和事，更多地考虑如何从各种关系中确立自己的位置。在这种意义上，中国人的思维方式就更重视整体和全局，而不是个体和局部。由此可见，中国人的思维特征和智慧特点之间存在着一种相互对应：个人认识活动是以在身边所发生的事情为根据和出发点的，因此，中国人的思维具有经验归纳的特征；而经验活动本身又是为了更好地认识整体和全局，所以，中国人的思维又具有抽象普遍的意义。
然而，令人遗憾的是，中国人的这种思维方式并非出自我们的自觉意识，而是对前人长期生活实践的经验总结，是对中国传统思想表达的提炼升华。虽然我们一再强调中国人思维方式的特殊性和普遍性，但是这种强调却是建立在我们理解了不同于我们思维方式的西方哲学的基础之上，是我们通过不同哲学之间比较的结果。哲学思维方式的差异给我们带来了对我们自身哲学的重新认识，甚至是对自身哲学思维方式的重新定位，激发了我们全面理解自身哲学的浓厚兴趣。正是在这种思想背景中，我们开始形成对自身思维方式的自觉。
首先，哲学的自觉意味着我们对思想的主动认识。黑格尔说：“人之所以比禽兽高尚的地方，在于他有思想。由此看来，人的一切文化之所以是人的文化，乃是由于思想在里面活动并曾经活动。……唯有当思想不去追寻别的东西而只是以它自己——也就是最高尚的东西——为思考的对象时，即当它寻求并发现它自身时，那才是它的最优秀的活动。”
黑格尔：《哲学史讲演录》第1卷，贺麟、王太庆译，商务印书馆1983年版，第10页。
思想正是在成为自己的对象的时候，哲学由此产生。因此，哲学的自觉本身就意味着思想。这里的思想并非完全是对具体事物的认识活动，或者是对事物发展演变的规律性理解，而是以概念的方式对我们认识活动内容的抽象概括，是对事物发展规律的概念化表达。这种思维方式就要求思想以概念的方式形成对我们所认识的思想内容的表达和构造，也是对我们思想本身的概念规定。纵观我们目前的哲学思维，我们似乎缺少的正是这种对思想的主动认识。我们比较容易满足于对事物表象的理解，比较容易接受从经验中得到的知性认识，而不太愿意从概念的层面把握事物的根本性质。真正的思想应当在于能够在事物之上确立把握事物的基本原则，能够在经验之先具备理解经验的基本能力。正如黑格尔所说：“真正的思想和科学的洞见，只有通过概念所作的劳动才能获得。只有概念才能产生知识的普遍性，而所产生出来的这种知识的普遍性，一方面，既不带有普通常识所有的那种常见的不确定性和贫乏性，而是形成了的和完满的知识，另一方面，又不是因天才的懒惰和自负而趋于败坏的理性天赋所具有的那种不常见的普遍性，而是已经发展到本来形式的真理，这种真理能够成为一切自觉的理性的财产。”
黑格尔：《精神现象学》上卷，贺麟、王玖兴译，商务印书馆1983年版，第48页。
其次，哲学的自觉在于我们能够形成对事物的整体理解，能够从较高层面把握事物发展的基本态势。马克思说：“理论只要说服人，就能掌握群众。而理论只要彻底，就能说服人。所谓彻底，就是抓住事物的根本。”
马克思：《黑格尔法哲学批判导言》，载《马克思恩格斯选集》第1卷，人民出版社1995年版，第9页。
这种彻底不仅表现在理论本身能够自圆其说，更重要的是理论能够把握整体，能够从宏观上对事物有完整的理解。而且，这样的理论还要在实践中得到检验，由此表明理论在实践中的彻底性。显然，这种哲学的自觉就要求我们必须认清历史的发展脉络，使理论具有前瞻性和预见性，而这种前瞻和预见正是彻底的理论自身具备的本质特征。经验主义的方法只会使我们裹足不前，完全从经验出发就会使我们“只见树木不见森林”。只有当我们真正形成了对事物的整体理解，只有当我们可以从宏观上把握事物的发展规律，我们才能从哲学的高度解释我们在经验中面对的各种现象，才能在事物的各种变化中把握事物的发展脉络。
再次，哲学的自觉还表现在对理论思维的自觉培养，表现为对以往哲学史的学习和理解。恩格斯说：“理论思维无非是才能方面的一种生来就有的素质。这种才能需要发展和培养，而为了进行这种培养，除了学习以往的哲学，直到现在还没有别的办法。”
恩格斯：《自然辩证法》，载《马克思恩格斯选集》第4卷，人民出版社1995年版，第284页。
他指出，每个时代的理论思维都是那个时代的历史产物，它在不同的时代具有不同的内容和不同的形式。因此，只有通过对不同时代的理论思维的学习理解，我们才能提升自己的理论思维能力。这里的理论思维能力主要包括两个部分，一个是科学思维能力，一个是哲学思维能力。科学思维能力帮助我们对以往历史中出现的各种科学假说和科学思想形成恰当的判断，有助于我们认清我们这个时代的科学理论和思想的创新程度。但科学思维能力仅仅停留在或者说只能在对经验现象的表层理解，即使是对经验现象的科学解释也不过是采用了逻辑的方法，对这些现象重新分类而已。而哲学思维能力则对我们的思维提出了更高的要求。它要求我们必须能够超越经验现象，通过对各种现象表面的理解达到对现象背后本质的把握。这就需要我们首先了解以往哲学史上所出现的各种理论观念，在历史的脉络中寻找我们这个时代出现的各种所谓新观念的历史踪迹。同时，这还需要我们具备超越历史和经验本身的抽象能力，能够从历史和经验中剥茧抽丝，形成我们自己的理论观念，用于解释我们当代的现实问题，并提出对这些问题的解决方案。
最后，哲学的自觉更表现为对辩证法的自觉运用，表现为对“绝对真理”的放弃和对现实实践活动的最终关注。按照黑格尔的概念辩证法，思想的运动不过是绝对精神在人类思维中的变化过程。虽然这样的辩证法是以概念和现实存在的颠倒关系为前提的，但其中有一个重要思想是我们必须牢记的，这就是说，只有当我们能够按照思维自身运动的方式理解事物的发展，也就是当我们能够自觉地运用思维的辩证法的时候，我们才能真正理解思维活动如何与现实存在之间产生矛盾和冲突，也才能真正理解为什么我们必须把思维活动的最后结果放到现实的实践活动中加以检验。这就意味着，辩证法不仅运用于思维活动本身，更是运用于我们在现实的实践活动。用辩证的方式观察事物，解释现象，提出观念，形成理论，这些就是哲学的自觉表现。
从文化的自觉到哲学的自觉，这体现了我们对自身文化的更深层理解，是我们对自身文化的负责态度。仅仅停留在文化自觉的层面，我们还只能从自身文化的特殊性上把握思想的力量，只能依靠我们对自身文化的理解体会不同文化之间的差别。而哲学的自觉则帮助我们从概念的层次上理解思想的构成和变化，从思想自身的发展中把握观念的历史作用。从更广泛的当今世界文化的视野看，能够做到哲学自觉，才会使我们的文化自觉变成具有普遍意义的行动，才会使我们自身的文化特征得到广泛的认同和理解。
本套丛书冠名《哲学与文化》，正是基于以上的考虑，因为文化是哲学的外在体现，而哲学则是文化的内在精神。我们将在本丛书中陆续出版国内具有影响的哲学学者以及其他学科学者的最新著作，充分反映国内学者们在哲学与文化领域中的独特思考。
本丛书得到国家“985工程”人文社会科学创新基地“价值观与民族精神”的大力资助，特此感谢！

Jiang Yi The Chinese nation is at an important historical turning point, and the rejuvenation of Chinese culture is regarded as the historical mission entrusted to us by the times. At this important historical moment, whether we can seize the opportunity, find our own positioning in the thick accumulation of history and culture, innovate our own concepts in the historical mission of inheriting culture, and build our own characteristics in the diverse changes of the culture of the times are all major historical challenges we face. To grasp this historical opportunity and respond to the important challenges of the times, we need not only our full knowledge preparation, but also our ideological wisdom. The cultural development of today's China has shown us that the establishment of cultural consciousness is greatly promoting our social development, and the result of cultural consciousness will change the cultural image of today's China. We know that cultural consciousness here first refers to a strong identification with one's own culture, the enhancement of one's own cultural awareness, and the urgent demand of the public for cultural development. Ideological agreement is not the same as unity of action. Only when we fully recognize the importance of cultural identity and strive to reflect our cultural identity in action can we achieve true cultural consciousness. Cultural consciousness refers to ideological consciousness, which is that we truly form an understanding of the nature of our own culture, especially the understanding of different cultural forms in the process of cultural development and transformation in the world today, and finally build the particularity and universality of our own culture. The particularity here means that the profound influence of Chinese traditional culture has been reflected in the way of life and thinking of today's Chinese, so how to reflect the particularity of Chinese culture in today's world cultural pattern determines the effect of the times of Chinese culture. Universality here means that the particularity of Chinese culture must be understood by different cultures around the world, so such particularity must be reflected in the form of expression with universal significance. Only on the basis of understanding and exchange for the cultures of all countries in the world can our culture truly enter the stage of "self-control". However, to achieve this self-awareness of culture, we must grasp the core and essence of culture, which is the philosophical thought of the times. The key to establishing cultural consciousness should be to achieve the philosophical consciousness of the entire nation. The Chinese nation is rich in the tradition of philosophical thinking, and the Chinese culture contains profound philosophical thoughts. Whether it is the Analects, the Tao Te Ching, the Mean, or the University, these treatises representing the wisdom of the Chinese nation fully demonstrate the characteristics of philosophical thinking in Chinese culture, which are manifested in the premise of thought and action on personal understanding, and the formation of ideas on empirical activities. Although the conscious consciousness of Chinese philosophy arose after the introduction of Western philosophy, Chinese's way of thinking has always been philosophical. Chinese wisdom has two characteristics: First, Chinese are good at finding universal truths from the specific matters around them, and always try to use these truths to understand other related or similar matters, so as to complete the understanding of things. In this sense, Chinese's way of thinking is more concerned with the course of things than with the things that are presented in the process. Second, Chinese's understanding of things is more based on relationships, paying more attention to the people and things in their own living environment, and considering more about how to establish their position from various relationships. In this sense, Chinese's way of thinking places more emphasis on the whole and the whole than on the individual and the part. It can be seen that there is a mutual correspondence between the thinking characteristics of Chinese and the characteristics of wisdom: personal cognitive activities are based on and starting from what is happening around them, so Chinese thinking has the characteristics of experience induction; And the experiential activity itself is to better understand the whole and the overall situation, so Chinese thinking has abstract universal meaning. However, it is regrettable that this way of thinking of the Chinese does not come from our conscious consciousness, but is a summary of the experience of the long-term life practice of our predecessors, and is a distillation and sublimation of the expression of traditional Chinese thought. Although we have repeatedly emphasized the particularity and universality of Chinese way of thinking, this emphasis is based on our understanding of Western philosophy that is different from ours, and is the result of our comparison between different philosophies. The difference in philosophical thinking has brought us a new understanding of our own philosophy, and even a reorientation of our own philosophical way of thinking, which stimulates our strong interest in fully understanding our own philosophy. It is in this context of thought that we begin to form a conscious awareness of our own way of thinking. First of all, philosophical self-awareness means our active knowledge of thoughts. Hegel said, "What makes man nobler than animals is that he has thoughts." From this point of view, all human culture is human culture because the mind is active and has been active in it. ...... It is only when the mind pursues nothing else, but only thinks about itself, that is, the noblest thing, that is, when it seeks and discovers itself, that is its best activity. 3056373 thought is born precisely when it becomes its own object. Thus, philosophical self-awareness itself means thought. The idea here is not completely the cognitive activity of concrete things, or the understanding of the laws of the development and evolution of things, but an abstract summary of the content of our cognitive activities in a conceptual way, and a conceptual expression of the development law of things. This way of thinking requires that thought form in a conceptual way the expression and construction of the content of thought as we know, and it is also the conceptual prescriptive regulation of our thought itself. Looking at our current philosophical thinking, it seems that what we lack is this active awareness of thought. It is easier for us to be satisfied with the understanding of the appearance of things, and it is easier to accept the intellectual understanding obtained from experience, but we are less willing to grasp the fundamental nature of things from the conceptual level. True thinking should consist in being able to establish the basic principles of grasping things on top of things, and being able to have the basic ability to understand experience before experience. As Hegel said, "True thought and scientific insight can only be obtained through the labor of concepts." Only concepts can produce the universality of knowledge, and the universality of this knowledge produced, on the one hand, does not carry with it the uncertainty and poverty that are common to common sense, but is formed and complete knowledge, and on the other hand, it is not the uncommon universality of the rational gift, which tends to be corrupted by the laziness and conceit of genius, but the truth that has developed into its original form, which can become the property of all conscious reason. Second, 3056374 Secondly, the consciousness of philosophy lies in the fact that we can form an overall understanding of things and grasp the basic situation of the development of things from a high level. Marx said: "As long as theory convinces people, it can master the masses." And as long as the theory is thorough, it can convince people. The so-called thoroughness is to grasp the root of things. 3056375 this thoroughness is not only manifested in the theory itself being able to justify itself, but more importantly, the theory can grasp the whole and have a complete understanding of things from a macroscopic perspective. Moreover, such a theory must be tested in practice, thus demonstrating the thoroughness of the theory in practice. Obviously, this kind of philosophical consciousness requires us to recognize the context of historical development and make the theory forward-looking and predictive, and this foresight and foresight are the essential characteristics of the thorough theory itself. The empirical approach only holds us back, and starting entirely from experience will make us "see the trees but not the forest." Only when we really form an overall understanding of things, only when we can grasp the development law of things from a macroscopic perspective, can we explain the various phenomena we face in experience from a philosophical level, and grasp the development context of things in various changes in things. Third, the consciousness of philosophy is also manifested in the conscious cultivation of theoretical thinking, and in the study and understanding of the history of philosophy in the past. Engels said: "Theoretical thinking is nothing more than an innate quality in terms of talent. This talent needs to be developed and cultivated, and in order to carry out this cultivation, there is no other way than to learn the philosophy of the past. 3056376 he pointed out that the theoretical thinking of each era is a historical product of that era, and it has different contents and different forms in different eras. Therefore, only through the learning and understanding of theoretical thinking in different eras can we improve our theoretical thinking ability. The theoretical thinking ability here mainly includes two parts, one is the scientific thinking ability and the other is the philosophical thinking ability. The ability of scientific thinking helps us to form appropriate judgments on various scientific hypotheses and scientific ideas that have appeared in past history, and helps us to recognize the degree of innovation of scientific theories and ideas in our time. But the ability of scientific thinking only stays at or can only understand the surface of empirical phenomena, and even the scientific explanation of empirical phenomena is only a logical method to reclassify these phenomena. Philosophical thinking ability, on the other hand, puts forward higher requirements for our thinking. It requires us to be able to go beyond empirical phenomena and grasp the essence behind them through a superficial understanding of them. This requires us to first understand the various theoretical concepts that have appeared in the history of philosophy in the past, and to look for the historical traces of the so-called new ideas that have emerged in our time in the context of history. At the same time, it also requires us to have the ability to go beyond history and experience itself, to be able to peel back from history and experience and form our own theoretical concepts to explain our contemporary practical problems and propose solutions to them. Finally, philosophical self-consciousness is manifested in the conscious use of dialectics, in the renunciation of "absolute truth" and the ultimate concern for practical activities. According to Hegel's conceptual dialectic, the movement of thought is nothing more than the process of change of the absolute spirit in the human mind. Although such a dialectic presupposes the inverted relationship between concept and real existence, there is an important idea that we must keep in mind, that is, only when we can understand the development of things in the way that the mind itself moves, that is, when we can consciously use the dialectic of thinking, can we truly understand how the contradiction and conflict between the activity of thinking and the existence of reality. Only then can we truly understand why we must put the final results of thinking activities into practical activities to test. This means that dialectics is applied not only to the activity of thinking itself, but also to our practical activities in reality. Observing things in a dialectical way, explaining phenomena, putting forward ideas, and forming theories are the conscious manifestations of philosophy. From cultural consciousness to philosophical consciousness, this reflects our deeper understanding of our own culture and is our responsible attitude towards our own culture. Only at the level of cultural consciousness, we can only grasp the power of thought from the particularity of our own culture, and can only rely on our understanding of our own culture to experience the differences between different cultures. Philosophical consciousness helps us understand the composition and change of ideas from the conceptual level, and grasp the historical role of ideas from the development of ideas themselves. From the perspective of the broader culture of today's world, only when we can achieve philosophical consciousness can our cultural consciousness become an action of universal significance, and will our own cultural characteristics be widely recognized and understood. The title of this series "Philosophy and Culture" is based on the above considerations, because culture is the external embodiment of philosophy, and philosophy is the inner spirit of culture. In this series, we will successively publish the latest works of influential philosophers and scholars from other disciplines in China, fully reflecting the unique thinking of domestic scholars in the field of philosophy and culture. This series of books has been strongly funded by the national "985 Project" humanities and social sciences innovation base "Values and National Spirit", thank you here!（AI翻译）

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