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作 者:李琍[1] LI Li(School of Humanities,Tongji University,Shanghai 200092,China)
机构地区:[1]同济大学人文学院,上海200092
出 处:《同济大学学报(社会科学版)》2024年第1期1-11,共11页Journal of Tongji University:Social Science Edition
基 金:国家社会科学基金重大项目“《笛卡尔哲学著作集》翻译与研究”(22&ZD041)。
摘 要:“心灵”与“灵魂”在古代哲学中的含义及所指是不同的,但笛卡尔著作中却出现了二者混用的局面。不过,只要仔细检查这两个词出现在笛卡尔文本中的各种语境,就能发现,他主要用“心灵”来指称那个使人从事思考活动、可以与身体完全分离的实体,用“灵魂”来指称那个与身体结合在一起并且发生相互作用的实体。笛卡尔的身心观的革命性体现在他主张机械论的身体观。他不像古人那样认为灵魂赋予身体生命活力,不再视灵魂为神圣的永生的力量,他甚至尝试像展示机器运行那样解释灵魂如何驱动身体,这使其几乎将灵魂还原为一种物质器官。但是,笛卡尔不敢公然背离古典理性主义的人生观与价值观,在他那里,指挥身体行动的灵魂最终没有与从事认识的心灵彻底脱钩,并且他还装模作样地响应教会的号召来证明灵魂不朽,这才使得他的著作中出现了“心灵”与“灵魂”混用的局面。The ancient philosophical concepts of“mind”and“soul”have different meanings and references,but Descartes’writings appeared to use them interchangeably.However,a careful examination of the various contexts in which these two terms appeared in Descartes’texts revealed that he primarily used“mind”(mens/esprit)to refer to the entity that enabled one to engage in thinking and that can be completely separated from the body,and“soul”(anima/me)to refer to the entity that was bound to and interacted with the body.Descartes introduced a revolutionary perspective by adopting a mechanistic view of the body.Unlike the ancients,who believed that the soul animated the body,he no longer regarded the soul as a divine and eternal power,and he even tried to explain how the soul drove the body as if he were demonstrating the functioning of a machine,which led him to reduce the soul almost to a material organ.But Descartes did not dare to deviate from the classical rationalist view of life and values,and ultimately did not allow the soul,which directed the actions of the body,to be truly decoupled from the mind,which was engaged in cognition,and pretended to respond to the Church’s call for proof of the immortality of the soul.This cautious stance led to the conflation of the terms“mind”and“soul”in his writings.
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