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作 者:高新民[1] Gao Xinmin
机构地区:[1]华中师范大学心灵与认知研究中心,武汉430079
出 处:《中国社会科学》2020年第10期141-166,207,208,共28页Social Sciences in China
摘 要:国际学界当前围绕有我与无我的争论,特别是碎片化自我论兴盛所引发的探讨,不仅将“有无自我”这类经典问题推向了本领域的焦点地位,而且还引出了在没有同一性的物质性身体上,如何可能产生出具有跨时同一性的自我之类的“困难问题”。要想对这些问题做正本清源、切实有效的研究,必须从自我感而非从关于自我的预设出发。在切入关于自我的本体论和同一性问题时,必须优先解决里面的形而上学问题。同一性概念具有规范性特点,可指包含着差异性、间断性、变动性的具体同一性。据此,有理由论证自我有绵延生命始终的同一性。“自我”所要表示的是一种超越已有本体论范畴的特殊的存在样式,可称作“最低限度”的实在,在人的深层心理本质结构中具有独特的地位,既与诸心理、身体样式相互依赖又相互区别,可看作是人身上客观存在的大量模块中的一种具有中心和统摄地位的特殊模块。由于它不能归结为心身,因此在重构人的整体的概念图式时,应一并思考它们三者及其与人的关系。The international academic community’s debate on the self and the non-self,and in particular,the discussion arising out of the theory of the fragmented self,not only puts the classic question of the existence of the self under the spotlight,but also raises further troublesome questions,such as how can it be possible to produce a self with inter-temporal identity out of a material body not possessing identity.If we want to make a thorough and effective study of these problems,we must start from the sense of self rather than presuppositions about the self.In exploring the ontology and identity of the self,the metaphysical problems must be solved first.The concept of identity is normative;it can refer to specific identity including difference,discontinuity and variability.Based on this,one can reasonably argue that the self has a continuous life identity.What‘self’seeks to express is a special mode of being that goes beyond existing ontology and has a unique position in the deep psychological structure of human beings.This can be called a‘minimum’reality.This mode is interdependent with yet distinguished from the psychological and physical modes;it can be regarded as a special module with a central and dominant position among one’s large number of modules.Since it cannot be attributed to either the mind or the body,we should examine the relationships among the three as well as their relationship with human beings when reconstructing an overall conceptual schema of human beings.
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