思之受动性及其局限--从笛卡尔的“Videre Videor”谈起

The Passivity of Thought and Its Limitations:A Perspective from Descartes'Videre Videor

法国现象学家米歇尔·亨利创造性地解读了笛卡尔在第二沉思中谜一般的表述--“videre videor”(“在我看来我看到”),用“自身感受”理论突出了感知的根本维度;马礼荣则通过吾身(合一或肉)现象学进一步彰显了这一原初感知的价值,由此,他们都主张把“我思”的确定性还原到这种感受性。通过分析《指导精神的规则》《第一哲学沉思集》《哲学原理》和《灵魂的感受》中的相关文本,梳理笛卡尔“思维活动”(cogitatio)概念的由来和发展,可发现笛卡尔在感受性问题上确实推进得非常彻底,即他主张所有思维活动都可以是受动的。但是,单独的感受性或受动性一面有其局限,无法决定“我思”的明见性和确定性;相反,带有亚里士多德主义色彩的行动理智和受动理智相结合的理论框架,会更适合解读“我思”之确定性。

The French phenomenologist Michel Henry's creative interpretation of Descartes'enigmatic expressionv idere videorin the Second Meditation highlights the fundamental dimension of sense with the theory of“selffeeling”(auto-affection),while Jean-Luc Marion's phenomenology of my body(unity or flesh)steps further to stress the value of this original sense.Both philosophers advocate the reduction of the certainty ofCogitoto this sensibility.By analyzing relevant texts inRules for the Direction of the Mind,Meditations,PhilosophicalP rinciplesandThe Passions of the Soul,and in this way investigating the origins and development of Descartes'concept ofcogitatio,we find that Descartes does carry out his thoughts quite thoroughly on the problem of sensibility,i.e.,he argues that all thoughts can be passive,however,we are unable to determine the clarity and certainty ofCogitoby sensibility alone,just due to the latter's own limitations.Instead,an Aristotelian theory on the combination of active and passive reason is more suitable to play a key role in decoding the certainty ofCogito.