斯宾诺莎的“身体”概念——兼论其“身—心同一”理论  

Spinoza's Conception of Body——Analysis on the theory of identity of body and mind

作　　者：崔若椈[1] 崔永杰[2] Cui Ruoju Cui Yongjie(School of Public Administration, Shandong Normal University, Jinan Shandong, 250014 School of Marxism, Shandong Normal University, Jinan Shandong, 250014)

机构地区：[1]山东师范大学公共管理学院,山东济南250014 [2]山东师范大学马克思主义学院,山东济南250014

出　　处：《山东师范大学学报（人文社会科学版）》2017年第1期87-96,共10页Journal of Shandong Normal University(Humanities and Social Sciences)

基　　金：作者主持研究的教育部人文社科研究规划基金项目"斯宾诺莎的宗教批判理论及其当代价值研究"(12YJA730001)的阶段性成果

摘　　要："身体"既是西方哲学关注的重要话题,同时也是斯宾诺莎哲学体系的一个重要组成部分。从其本体论关于思想和广延作为神或自然的两个属性关系学说出发,斯宾诺莎一方面提出并系统阐述了身体是唯一绝对无限实体的样式,以及身体是构成人的心灵的观念的对象等著名论断,另一方面对身体和心灵属于同一个体,心灵在某种程度上依赖于身体等重要思想作出了深刻阐述。斯宾诺莎的身体观及"身—心同一"理论不仅在一定意义上超越了笛卡尔和霍布斯等人的思想,深刻影响了后世身体哲学及身—心关系理论的发展走向。Body theory is not only an important topic concerned by the Western philosophy, but also an important part of Spinoza＇ s philosophical theory system. Spinoza, who sets out from the doctrine that thought and extension are two attributes of God or nature in his ontology, not only poses and demonstrates systematically that body is the only mode of absolute and infinite substance, and is an object that constitutes the conception of human mind, but also illustrates profoundly that body and mind belong to the same substance, and that mind depends on body to some extent. This not only surpasses, in a certain sense,Descartes and Hobbes＇ theory of the relationship between body and mind, but also has a profound impact on the developmental trend of later body philosophy and the theory of the relationship between body and mind.

关 键 词：身体 心灵 实体 样式 身—心同一 

分 类 号：B563.1[哲学宗教—外国哲学]