对雅斯贝斯轴心期精神即“共同因素”理论的重新审视

Re-examination of Karl Jaspers' Theory of Spirit or "Common Factors" at the Axial Period

雅斯贝斯关于"轴心期"的"共同因素"大致可归纳为六个方面,包括:意识到自身作为整体也即类的存在,提出根本性或普遍性的问题;反思;神话时代的结束,伦理或理性时代的到来;精神或哲学的产生,人意识到自己作为主体的存在,并与作为宇宙或上帝的客体相对立和共存;特殊的人性;作为典范的结局。雅斯贝斯有关"轴心期""共同因素"的理论提出后,学术界就有人表示了异议或质疑,雅斯贝斯也已经注意到了当时的质疑并力图给予回答。但客观地说,雅斯贝斯的答复并非有力,事实上,当时的异议或质疑也并非精准和细腻。基于此,作者尝试通过两个例证或视角来考察不同"轴心"之间的差别,分别是:东西方"轴心"之不同和西方"轴心"之不同。一个基本看法是:雅斯贝斯过于关注所谓"轴心期"的共同性。然而,刻意追求"共同因素"有可能会使结论或判断变得非常玄虚和空洞。应当看到,人类精神的发生发展有其自然性与必然性,其中就包含了雅斯贝斯所说的"共同因素";但同时又必须看到异质,看到多样性或差异性,看到生动性和偶然性,看到历史外部环境及内部环境所赋予的特殊条件。换言之,如果不执着或拘泥于简单的"共同性"或"精神",那么我们的视野会开阔许多,解释也会变得丰富而确切。

Karl Jaspers＇ theory about ＂the Axial Period＂ is mainly seen in the first chapter of his book The Origin and End of History . Why Jaspers was so attracted by ＂the Axial Period＂？ The paper focuses on two reasons, namely, the similarity of spiritual movement and the synchronization of time, which can also be expressed as at the same period there appears the same spirit. The paper mainly reviews the commonality of spirit at the Axial Period or the issue of ＂common factors＂. Jaspers＇ theory about ＂common factors＂ of ＂the Axial Period＂ can be roughly divided into the following six aspects： being conscious of human beings themselves as a whole, namely, existing as a species, and raising fundamental or general questions; reflection, namely, the end of the age of mythology, and the arrival of the age of ethics or reason; the appearance of spirit or philosophy, human beings being aware of themselves as subjects, and coexisting with and opposing to God as the universe or a suhject~ the particularity of human nature; the outcome as a model. The paper examines the differences between different ＂axes＂ through two examples or perspectives, namely, the differences of ＂axes＂ of the East and the West and the differences between different Western ＂axes＂. Finally, The paper proposes that Jaspers focuses on the commonality of the so-called ＂the Axial Period＂ and pursuits ＂common factors＂, however, the conclusion or judgment is likely to become illusory and hollow. The appearance and development of the human spirit contains the ＂common factors＂, but diversity and contingency should be observed at the same time. Free from the restriction of ＂commonality＂ or ＂spirit＂, our vision will be much wider, and our interpretation will become rich and exact.