当代心灵哲学视阈下的柏拉图灵魂观
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摘要
灵魂概念,按我们今天的解释,它只有精神、心灵和意识的意义。但是,在古希腊哲学中,它不仅有精神的意义,而且有物质及其运动的意义,有物质和精神相互关系的意义,有认识论的意义,以及其它方面的意义。从人们对“灵魂”开始关注并加以研究以来,“灵魂”学说的内容一直在不断的丰富和拓展。而古希腊哲学家柏拉图的影响巨大。柏拉图循着苏格拉底所开辟的路径,继续对自我、灵魂进行深掘,在揭示灵魂的组成部分及其相互关系方面做出了新的贡献。不仅丰富了人类关于心灵的认识,而且深化了心身、心物之间的区别和对立。因而有的西方学者誉之为“对心灵的结构提出有系统的说明的第一人”
本文在介绍了柏拉图之前的哲学家们对于“灵魂”的研究成果的基础上,从灵魂的构成、分类及等级；心身关系；灵魂的不朽和灵魂转世；灵魂与正义的总结等多个问题着手阐述了柏拉图的灵魂观。文章从柏拉图灵魂观是现代西方心灵哲学中对“心灵”本质探讨的源头；对唯心主义先验论的影响及其为为心灵哲学留下了“身”与“心”的关系问题研究等三个方面论述了柏拉图灵魂观对心灵哲学发展的现代性意义。最后,文章对柏拉图的灵魂观及心灵哲学的发展趋势进行了总结论述,指出,心灵哲学研究的趋势在于加强“意识”、“心灵”、“心灵形而上学”的研究以及中外心灵哲学的融合及跨学科发展。使得本文既具有理论意义,也具有一定的实践参考价值。
最后,从马克思主义的角度来说,柏拉图的灵魂观念关于灵魂运动不息的观点,而马克思主义主张事物处在不断的发展变化之中,是运动和静止的辩证统一,要求我们在看待和分析问题的时候,要坚持一分为二,具体问题具体分析,一切以具体的时间、地点和条件为转移。从这个意义上说,柏拉图的灵魂观在某种程度上可以说也是为马克思主义的产生和发展提供了营养。
Soul concept, according to our today's explanation, it only the spirit, soul and mind of the meaning. But, in the ancient Greek philosophy, it not only has the meaning of the spirit, and there is material and its sense of sports, there is matter and spirit of the relation between meaning, have the meaning of epistemology, and other aspects of meaning.Since researchers have started to pay attention to and study on the "soul", the "soul" doctrine which is constantly being enriched and expanded. The ancient Greek philosopher Plato's enormous impact. Plato followed the path of the open Socrates, continue to the self, soul to dig deeper, in the article, the part of the soul and their relations have made the new contribution. Not only enrich the mind about the understanding of the human, and deepen the psychosomatic, the difference between the spirit and things and confrontation. And some western scholars of the reputation for "to the soul of the structure of a system that put forward the first person".
This paper describes the pre-Platonic philosophers for the "soul" on the basis of research results, then, discussed the soul's immortality and reincarnation; the relationship between the soul and rhe body; the soul of the composition, classification and rating; summary of the nature of the soul.the Plato's concept of the soul of modern Western philosophy of mind on the "spiritual" nature of the source; the impact of the idealism of transcendentalism and as for the philosophy of mind has left a problem of the relationship between a "body" and "heart", This paper also dicussed the three aspects of the philosophy of mind Plato's concept of the soul of the development of modern significance. Finally, This paper summarized Plato's soul concept and the trends that the philosophy of mind exposition, that the philosophy of mind is to strengthen the trend of research,"consciousness,""soul,""spiritual metaphysics," Chinese philosophy integration of foreign philosophy of mind and interdisciplinary development. This makes both theoretical significance, but also has some practical reference value.
At last, from the marxist view, Plato's soul concept about soul in continuous movement viewpoint, and marxism things that are constantly developing and changing, is the dialectical unification of movement and stillness, requests us in the view and the analysis question time, want to insist in two, and the concrete analysis, everything with specific time, place and conditions for transfer. And in this sense, Plato's concept of soul in a way can say is for the production and development of marxist provide nutrition.
本文在介绍了柏拉图之前的哲学家们对于“灵魂”的研究成果的基础上,从灵魂的构成、分类及等级；心身关系；灵魂的不朽和灵魂转世；灵魂与正义的总结等多个问题着手阐述了柏拉图的灵魂观。文章从柏拉图灵魂观是现代西方心灵哲学中对“心灵”本质探讨的源头；对唯心主义先验论的影响及其为为心灵哲学留下了“身”与“心”的关系问题研究等三个方面论述了柏拉图灵魂观对心灵哲学发展的现代性意义。最后,文章对柏拉图的灵魂观及心灵哲学的发展趋势进行了总结论述,指出,心灵哲学研究的趋势在于加强“意识”、“心灵”、“心灵形而上学”的研究以及中外心灵哲学的融合及跨学科发展。使得本文既具有理论意义,也具有一定的实践参考价值。
最后,从马克思主义的角度来说,柏拉图的灵魂观念关于灵魂运动不息的观点,而马克思主义主张事物处在不断的发展变化之中,是运动和静止的辩证统一,要求我们在看待和分析问题的时候,要坚持一分为二,具体问题具体分析,一切以具体的时间、地点和条件为转移。从这个意义上说,柏拉图的灵魂观在某种程度上可以说也是为马克思主义的产生和发展提供了营养。
Soul concept, according to our today's explanation, it only the spirit, soul and mind of the meaning. But, in the ancient Greek philosophy, it not only has the meaning of the spirit, and there is material and its sense of sports, there is matter and spirit of the relation between meaning, have the meaning of epistemology, and other aspects of meaning.Since researchers have started to pay attention to and study on the "soul", the "soul" doctrine which is constantly being enriched and expanded. The ancient Greek philosopher Plato's enormous impact. Plato followed the path of the open Socrates, continue to the self, soul to dig deeper, in the article, the part of the soul and their relations have made the new contribution. Not only enrich the mind about the understanding of the human, and deepen the psychosomatic, the difference between the spirit and things and confrontation. And some western scholars of the reputation for "to the soul of the structure of a system that put forward the first person".
This paper describes the pre-Platonic philosophers for the "soul" on the basis of research results, then, discussed the soul's immortality and reincarnation; the relationship between the soul and rhe body; the soul of the composition, classification and rating; summary of the nature of the soul.the Plato's concept of the soul of modern Western philosophy of mind on the "spiritual" nature of the source; the impact of the idealism of transcendentalism and as for the philosophy of mind has left a problem of the relationship between a "body" and "heart", This paper also dicussed the three aspects of the philosophy of mind Plato's concept of the soul of the development of modern significance. Finally, This paper summarized Plato's soul concept and the trends that the philosophy of mind exposition, that the philosophy of mind is to strengthen the trend of research,"consciousness,""soul,""spiritual metaphysics," Chinese philosophy integration of foreign philosophy of mind and interdisciplinary development. This makes both theoretical significance, but also has some practical reference value.
At last, from the marxist view, Plato's soul concept about soul in continuous movement viewpoint, and marxism things that are constantly developing and changing, is the dialectical unification of movement and stillness, requests us in the view and the analysis question time, want to insist in two, and the concrete analysis, everything with specific time, place and conditions for transfer. And in this sense, Plato's concept of soul in a way can say is for the production and development of marxist provide nutrition.
引文
1具体可参见罗念生、水建馥,古希腊汉语词典[M],北京：商务印书馆,2004年,第1015页。
2具体可参见[古希腊]亚里士多德,论灵魂[M],吴寿彭(译),北京：商务印书馆,1999年,第55页。
3具体可参见苗立田,古希腊哲学[M],北京：中国人民大学出版社,1989年,第62负。
4同注释③。
Gary Hatfield, The Passions of the soul and Descartes's machine psychology, Studies In History and Philosophy of Science Part A, Volume 38, Issue 1, March 2007, Pages 4.
①[古希腊]柏拉图,柏拉图全集[M], 王晓朝(译),北京：人民出版社,,2002年,第478页。
7[古希腊]柏拉图,柏拉图全集[M],王晓朝(译),北京：人民出版社,,2002年,第182页。
8柏拉图在《斐德罗篇》中对迷狂的赞颂与他在《国家篇》中对迷狂的批判态度是不一致的,在《国家篇》中,柏拉图批判了那些因为迷狂而进行创作的诗人,而且,还公然宣称应该将这些迷狂的诗人赶出城邦。
9古希腊神话认为德穆革是造物主,万事万物由德牧格创造。
10具体可参见王彩云,求真向善：人的存在状态—对柏拉图灵魂观的解读[J],齐鲁学刊,2000年3期,第26-29页。
11[古希腊]柏拉图,柏拉图全集[M],王晓朝(译),北京：人民出版社,,2002年,第401页。
12[古希腊]柏拉图,柏拉图全集[M],王晓朝(译),北京：人民出版社,2002年,第248页。
13[古希腊]柏拉图,柏拉图全集[M],王晓朝(译),北京：人民出版社,2002年,第608页。
14高新民,弗洛伊德的心身学说述评[J],华中师范大学学报(人文社会科学版),1988年06期,第70页。
15具体可参见高新民,心灵哲学：哲学的“后起之秀”[N],光明日报,2011年04月19日。
16具体可参见高新民,储昭华主编,心灵哲学[M],北京：商务印书馆,2002年。
17[古希腊]柏拉图,柏拉图全集[M],王晓朝(译),北京：人民出版社,2002年,第282页。
18[古希腊]柏拉图,柏拉图全集[M],王晓朝(译),北京：人民出版社,2002年,第283页。
20赵敦华,西方哲学简史[M],北京：北京大学出版,2001年,第61页。
(?)丹尼特：《心灵种种》,第29-30页。
[1]曾裕华,论古希腊哲学研究方向的转变[J],安徽大学学报,2006(05)；
[2]白新欢,弗洛伊德无意识理论的哲学阐释[D],复旦大学,2004；
[3]张湛,神性自我：灵知的理论、历史和本质[D],复旦大学,2007；
[4]孙文超,浅析柏拉图的灵魂观与亚里士多德的灵魂观[J],传承,2011(05)；
[5]王彩云,求真向善：人的存在状态—对柏拉图灵魂观的解读[J],齐鲁学刊,2000(03)；
[6]黄颂杰,灵魂说：西方哲学的诞生地和秘密——柏拉图和亚里士多德灵魂说研究[J],学术月刊,2006(08)；
[7]王新国、周俊萍,柏拉图“灵魂不朽”学说阐释[J],求索,2008(07)；
[8]齐晶,从灵魂不朽到拒斥死亡——柏拉图对话录《斐多》篇[J],社会科学家,2005(S1)；
[9]丁纪,柏拉图《斐多》篇论灵魂不朽[J],西南民族学院学报(哲学社会科学版),2001(04)；
[10]周育学、邵长春,灵魂及其宿主——读柏拉图系列著作的启示[J],理论学习,2009(01)；
[11]谢琰,柏拉图“理念—灵感”说与吠陀“二幻”论之比较[J],安徽教育学院学报,2004(02)；
[12]张祥龙,海德格与古希腊的前柏拉图哲学[J],北京大学学报(哲学社会科学版),1994(01)；
[13]王晓朝,希腊哲学灵魂观与基督教灵魂观的差别——德尔图良《论灵魂》初探[J],浙江学刊,2001(04)；
[14]高新民,西方心灵哲学的问题、前沿争论与历史发展[J],广西社会科学,2000(04)：
[15]高新民、刘占峰,意向性·意义·内容——当代西方心灵哲学围绕心理内容的争论及其思考[J],哲学研究,2003(02)；
[16]周晓亮,自我意识、心身关系、人与机器——试论笛卡尔的心灵哲学思想[J],自然辩证法通讯,2005(04)；
[17]田平,关于理性能力的当代思考——当代心理学、认知科学、心灵哲学理性能力研究述评[J],自然辩证法通讯,2005(03)；
[18]唐魁玉,虚拟空间中的心身问题——对心灵哲学观点的辨识与吸纳[J],哲学动态,2007(04)；
[19]王玉峰,城邦的正义与灵魂的正义：对柏拉图《理想国》的一种批判性分析[M],北京：北京大学出版社,2009；
[20]斐多,柏拉图对话录之一[M],杨绛(译),沈阳：辽宁人民出版社,2000；
[21]阿尔法拉比,柏拉图的哲学[M],程志敏(译),上海：华东师范大学出版社,2010：
[22][古希腊]柏拉图,柏拉图全集[M],王晓朝(译),北京：人民出版社,2002-2003；
[23]高新民,弗洛伊德的心身学说述评[J],华中师范大学学报(人文社会科学版),1988(06)；
[24]人自身的宇宙之谜——西方心身学说发展概论[M],高新民,华中师范大学出版社
[25]意向性理论的当代发展[M],高新民,中国社会科学出版社
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[27]Seung Hwan Shim, A philosophical investigation of the role of teachers:A synthesis of Plato, Confucius, Buber, and Freire, Teaching and Teacher Education, Volume 24, Issue 3, April 2008, Pages 515-535;
[28]Gary Hatfield, The Passions of the soul and Descartes's machine psychology, Studies In History and Philosophy of Science Part A, Volume 38, Issue 1, March 2007, Pages 1-35;
[29]William G. Enright, Richard T. Miyamoto, Building a cathedral for your soul: Generosity as a virtue and a practice, Otolaryngology-Head and Neck Surgery, Volume 138, Issue 5, May 2008, Pages 552-556;
[30]Adalgisa Giorgio, In spite of Plato:A feminist rewriting of ancient philosophy:By Adriana Cavarero,136 pages+ xxii. Polity Press, Cambridge,1995. UK-39.50 hardcover, UK￡11.95 softcover, Women's Studies International Forum, Volume 19, Issue 6, November-December 1996, Pages 687-688;
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2具体可参见[古希腊]亚里士多德,论灵魂[M],吴寿彭(译),北京：商务印书馆,1999年,第55页。
3具体可参见苗立田,古希腊哲学[M],北京：中国人民大学出版社,1989年,第62负。
4同注释③。
Gary Hatfield, The Passions of the soul and Descartes's machine psychology, Studies In History and Philosophy of Science Part A, Volume 38, Issue 1, March 2007, Pages 4.
①[古希腊]柏拉图,柏拉图全集[M], 王晓朝(译),北京：人民出版社,,2002年,第478页。
7[古希腊]柏拉图,柏拉图全集[M],王晓朝(译),北京：人民出版社,,2002年,第182页。
8柏拉图在《斐德罗篇》中对迷狂的赞颂与他在《国家篇》中对迷狂的批判态度是不一致的,在《国家篇》中,柏拉图批判了那些因为迷狂而进行创作的诗人,而且,还公然宣称应该将这些迷狂的诗人赶出城邦。
9古希腊神话认为德穆革是造物主,万事万物由德牧格创造。
10具体可参见王彩云,求真向善：人的存在状态—对柏拉图灵魂观的解读[J],齐鲁学刊,2000年3期,第26-29页。
11[古希腊]柏拉图,柏拉图全集[M],王晓朝(译),北京：人民出版社,,2002年,第401页。
12[古希腊]柏拉图,柏拉图全集[M],王晓朝(译),北京：人民出版社,2002年,第248页。
13[古希腊]柏拉图,柏拉图全集[M],王晓朝(译),北京：人民出版社,2002年,第608页。
14高新民,弗洛伊德的心身学说述评[J],华中师范大学学报(人文社会科学版),1988年06期,第70页。
15具体可参见高新民,心灵哲学：哲学的“后起之秀”[N],光明日报,2011年04月19日。
16具体可参见高新民,储昭华主编,心灵哲学[M],北京：商务印书馆,2002年。
17[古希腊]柏拉图,柏拉图全集[M],王晓朝(译),北京：人民出版社,2002年,第282页。
18[古希腊]柏拉图,柏拉图全集[M],王晓朝(译),北京：人民出版社,2002年,第283页。
20赵敦华,西方哲学简史[M],北京：北京大学出版,2001年,第61页。
(?)丹尼特：《心灵种种》,第29-30页。
[1]曾裕华,论古希腊哲学研究方向的转变[J],安徽大学学报,2006(05)；
[2]白新欢,弗洛伊德无意识理论的哲学阐释[D],复旦大学,2004；
[3]张湛,神性自我：灵知的理论、历史和本质[D],复旦大学,2007；
[4]孙文超,浅析柏拉图的灵魂观与亚里士多德的灵魂观[J],传承,2011(05)；
[5]王彩云,求真向善：人的存在状态—对柏拉图灵魂观的解读[J],齐鲁学刊,2000(03)；
[6]黄颂杰,灵魂说：西方哲学的诞生地和秘密——柏拉图和亚里士多德灵魂说研究[J],学术月刊,2006(08)；
[7]王新国、周俊萍,柏拉图“灵魂不朽”学说阐释[J],求索,2008(07)；
[8]齐晶,从灵魂不朽到拒斥死亡——柏拉图对话录《斐多》篇[J],社会科学家,2005(S1)；
[9]丁纪,柏拉图《斐多》篇论灵魂不朽[J],西南民族学院学报(哲学社会科学版),2001(04)；
[10]周育学、邵长春,灵魂及其宿主——读柏拉图系列著作的启示[J],理论学习,2009(01)；
[11]谢琰,柏拉图“理念—灵感”说与吠陀“二幻”论之比较[J],安徽教育学院学报,2004(02)；
[12]张祥龙,海德格与古希腊的前柏拉图哲学[J],北京大学学报(哲学社会科学版),1994(01)；
[13]王晓朝,希腊哲学灵魂观与基督教灵魂观的差别——德尔图良《论灵魂》初探[J],浙江学刊,2001(04)；
[14]高新民,西方心灵哲学的问题、前沿争论与历史发展[J],广西社会科学,2000(04)：
[15]高新民、刘占峰,意向性·意义·内容——当代西方心灵哲学围绕心理内容的争论及其思考[J],哲学研究,2003(02)；
[16]周晓亮,自我意识、心身关系、人与机器——试论笛卡尔的心灵哲学思想[J],自然辩证法通讯,2005(04)；
[17]田平,关于理性能力的当代思考——当代心理学、认知科学、心灵哲学理性能力研究述评[J],自然辩证法通讯,2005(03)；
[18]唐魁玉,虚拟空间中的心身问题——对心灵哲学观点的辨识与吸纳[J],哲学动态,2007(04)；
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