正理派、弥曼差派论证“我”存在的三种理路

Three Arguments on the Existence of Self by ■ and ■ School

印度哲学家们对"我"(ātman)存在与否这一问题有两千多年的争论,相关观点和论证思路可为当下哲学中自我议题的开展提供思想资源。婆罗门教哲学家持"有我说",并提出"诸行所依说"、"主体统合说"、"自知证明说"等来论证"我"的存在。其中,"诸行所依说"主张欲望、记忆等精神现象是"我"存在的表相,因为它们跨时间而发生,要求有一个在时间中持续存在的"我"作为所依;"主体统合说"则认为人的不同感官认识之所以能够被统摄为一体,在于作为主体的"我"执行了统合作用;"自知证明说"将人类的自我意识、自知现象解读为对"我"的认知,认为它可以证明永恒之"我"的存在。

Indian philosophers had been arguing with each other on whether the Self(■) exists for two thousand years. The views and arguments raised in the debates provide intellectual resources for the topics about Self in modern philosophy. Brahmanic philosophers believe in the existence of the Self,for which they had raised a lot of arguments,such as "the argument on the basis of mental formations","the argument on unifier as the subject"and "the argument on self-cognition". Among them,"The argument on the basis of mental formations"advocates mental formations such as desire and memory are signs for the existence of the Self,because they occur through time and require a basis that endures over time. "The argument on unifier as the subject"proposed that it is the Self,as the subject,that plays the role of unifier by unifying different sensations and constituting a single cognition. "The argument on selfcognition"considers self-cognition as our cognition of the "I",believing that it proves the existence of the Self.