非主观的心灵

Non-subjective Mind

我们生活在一个科学昌明的时代。运用科学来探究未知并解释一切,蔚然成风。物理主义被认为体现了我们这个时代的精神。物理主义者们普遍相信科学知识或物理知识是完备的(完备性),但是直觉上,我们觉得心灵是主观的(主观性),而科学手段只适用于研究客观的对象,因而心灵无法获得科学解释。如果科学无法解释心灵,那么科学知识就是不完备的,物理主义因而也就是错误的。对此,两类常见的物理主义回应是:激进主义方案(主观性与完备性的非兼容论)和保守主义方案(主观性与完备性的兼容论)。当然,物理主义者也可以通过放弃完备性来为自身立场辩护,但这是一种过于冒险的做法,因为很可能直接导致物理主义的失败。本文建议一个更为稳妥的做法:在坚持完备性的前提下,澄清有关主观性的一个误解,从而继续为保守主义做辩护。我将论证,一旦澄清了这个误解,那么就不但可以继续推进保守主义方案,而且有望为我们开启一个理解心灵的新视角:心灵既不是主观的(subjective),又不是客观的(objective),也不是主体间的(intersubjective),而是非主观的(non-subjective)。

For many physicalists, physical knowledge or scientific knowledge is complete since it principally can describe everything in the world. Meanwhile, for most of us, science is objective, and our mind is subjective.So, it seems that we cannot scientifically/physically explain our mind. If mind principally cannot be physically explained, physical knowledge is not complete. Physical knowledge is not complete, then physicalism is wrong. Physicalists have two different approaches to deal with the tension between completeness of physical knowledge(completeness) and subjectivity of mind(subjectivity). One is radicalism, another is conservatism.Radicalists think completeness is not compatible with subjectivity. For holding completeness, they try to eliminate subjectivity. In contrast, conservatives think completeness is compatible with subjectivity. In this essay, firstly, I will argue that each of them is not yet a satisfactory solution to deal with the above tension. Secondly, I will argue that if we can clarify some misunderstanding of subjectivity, then we can find conservatism has the prospect of becoming a satisfactory solution. Finally, I will argue that this clarify can also enable us to gain a new perspective on mind, viz. mind is not subjective or objective or intersubjective, but non-subjective.