摘要
张曙光认为,意识哲学的吊诡已经使人陷入了一个空前的危机之中;中国学者通过对传统文化的梳理所"发现"的身体为现代人确立起一个重新理解生活世界的坐标,进而意识哲学应从属于身体哲学,身体哲学则辩证地扬弃了意识哲学于自身。张再林指出,不仅中国古代哲学是一种有别于西方传统意识哲学的"身体哲学",而且中国古代的符号系统也是一种有别于西方传统的意识符号系统的"身体符号"系统;中国式身体符号具有亲身性、互文性、族类性三个突出特征,对身体符号的回归有助于克服"符号唯心主义"的符码统治。杨大春从法国身体现象学中看到了"身体的神秘"而非"意识的神秘",这种神秘的身体是融身心于一体的人的"本己身体",它充满"活性",具有"我思",更体现了"我能",是大千世界中的一个"奇迹",未来哲学的发展就在于"见证奇迹"。姜宇辉从德勒兹的"情—调"概念入手,分析了身体、符号、意象之间的"活"的关系,即"身"与"他者"、"物质"、"世界"之间的开放性关联;这种关联不再是一种"状态",而是一个"过程",在周流不已的生成之力的层次上实现人之"身"与世界之"肉"的交融。张兵则从符号学的角度论述了西方符号系统与人自身的外在关联,符号以其"喧宾夺主"的方式把人妆扮成符号网格中的体面囚徒,唯有重置身体的符号"坐标原点",才有望实现生命的完整与共享,最终达到人与自然、人与人造物乃至与他者的和谐统一。
According to Zhang Shuguang,the paradox of the philosophy of consciousness has made us trapped into an unprecedented crisis;some Chinese scholars have made efforts to uncover the deep-rooted thinking about body inside the traditional culture.To Zhang Zailin,the traditional Chinese philosophy is already a kind of philosophy of body which is quite different from the traditional Western philosophy of consciousness.Chinese symbolic system is a 'body-sign' system which has three basic distinctions:corporeality,inter-textuality,and species-centered.For Yang Dachun,there exists a kind of 'mystery of body' instead of 'mystery of consciousness' in contemporary French philosophy.This miraculous body is a 'living body' which has incorporated spirit and body,'I think' and 'I can' as two essential aspects.Jiang Yuhui has briefly introduced one of Deleuze’s key concepts 'affectus',then he clarifies the living relationship between body,sign and image,which should be considered as the open relationship between body and Other,Material,World.From the viewpoint of semiotics,Zhang Bin has described the external relationship between Western symbolic system and human being,and in order to achieve the harmony between human beings,artifacts and others,we need to put the body back to the zero point of the whole reference system of culture and thinking.
出处
《学术月刊》
CSSCI
北大核心
2010年第10期35-38,共4页
Academic Monthly
基金
国家社科基金项目"现象学在20世纪法国哲学中的主导地位研究"(08BZX04)的阶段性成果
