摘要
自我没有广延,已成定论,但胡塞尔晚年试图对这一定论发起挑战,因为他发现行为会"起效",而"效用"会在自我中沉淀"堆积"起来,形成有"广度"、"深度"和"厚度"并延展着的存在,这些存在构成自我的习性、人格、禀赋或倾向并以此组成心灵的持守着自身特质的"本体"。经过进一步的论证,自我的这种广延被等同于胡塞尔晚年所探讨的"原对象"。从后者出发,耿宁在讨论阳明学派的道德意识时所提出来并企图在胡塞尔现象学的框架内加以解决的"寂静意识"的难题会迎刃而解,这种意识所包含的非对象性特征、静谧性的体验以及伴随性的情绪都得到了说明。
It is a final conclusion that ego has no extension. However, Husserl in his later years tries to challenge this conclusion due to his find that the act produces 'validity', the sedimentation and 'accumulation' of which in ego forms extending beings with 'scope', 'depth' and 'thickness'. These beings constitute personal habit, personality, gift or inclination of ego and therefore make up the 'substance' of the mind preserving its own character. With further argumentation, the extension of ego is identified with the 'primary object' discussed by Husserl in his later years. Starting from the latter, the problem of 'tranquil consciousness' will be smoothly solved. Iso Kern puts forward this problem when he deals with the moral consciousness of Yang-ming School and intends to offer a solution to it within the framework of Husserl's phenomenology. The non-objective feature, the tranquil experience, and the accompanying mood, which belong to this kind of consciousness, will all be well expounded.
出处
《哲学分析》
2014年第5期3-13,196,共11页
Philosophical Analysis
关键词
胡塞尔
耿宁
自我
广延
原对象
“寂静意识”
Edmund Husserl
Iso Kern
ego
extension
'tranquil consciousness'
