The dominant features of the post-war intellectual scene in France were existentialism, phenomenology, and Marxism, as well as efforts to synthesize them. In the 1960s, these theoretical currents had to cope with new ...The dominant features of the post-war intellectual scene in France were existentialism, phenomenology, and Marxism, as well as efforts to synthesize them. In the 1960s, these theoretical currents had to cope with new perspectives and ideas brought to the world of theory by the linguistically-oriented discourse of Saussure＇s structuralism and Lacanian psychoanalysis. Structuralists tried to apply structurally-linguistic model to the humanities and designed the new concept of the language, subjectivity, and society. Levi-Strauss applied the structural-linguistic analysis to the study of myths and family relationships; Lacan developed psychoanalysis based on structuralism; Althusser comes with a structuralist interpretation of Marx. Structuralists attempted to analyse the unconscious codes, rules, and binary oppositions that create the meaning, thus organizing social systems, such as sexual behaviour, fashion, culinary arts, myths, etc. Structures are unconscious, because their product and effects always overlap them. Structuralism therefore does not study individual isolated phenomena, but it moves from the analysis of phenomena that are consciously understood or known to participants in the particular discourse to their ＂unconscious infrastructures.＂ Structuralists always emphasized rigorously scientific status of their theories; at the same time, applying structurally-linguistic concepts on humanities was supposed to help to make them scientific again.展开更多
This paper aims to establish a dialogue between contemporary research on the problem of other minds and classical Chinese philosophical theories.It first explores the idea,inspired by the recent discovery of the mirro...This paper aims to establish a dialogue between contemporary research on the problem of other minds and classical Chinese philosophical theories.It first explores the idea,inspired by the recent discovery of the mirror neuron mechanism,that a direct exchange of experience may occur between the observer and the observed.Next,it analyzes the ways in which the ancient Chinese philosopher Zhuangzi and Confucian thinkers reflected on the problem of other minds,which are quite similar to the idea inspired by the latest research on mirror neurons.In these thinkers’views,knowledge of other minds is the result of mental activity and what it provides is,to a large extent,something related not to epistemology but rather to a situational understanding of other minds from the perspective of value theory.The author points out that this solution takes two aspects,humans9 innate nature and human experience,into consideration simultaneously.In terms of humans,innate nature,the body of a human being is a body that represents the unity of man and nature,and it has something in common with the natural world,which lays a foundation for the perception of other minds.In terms of human experience,human beings have such actual needs as emotions,pursuits,and desires,and their behaviors need to conform to certain norms.It is in a body of this kind that the mind of human beings can be formed and enjoy the potential to develop.Effective interpersonal communication can thus be achieved.展开更多
文摘The dominant features of the post-war intellectual scene in France were existentialism, phenomenology, and Marxism, as well as efforts to synthesize them. In the 1960s, these theoretical currents had to cope with new perspectives and ideas brought to the world of theory by the linguistically-oriented discourse of Saussure＇s structuralism and Lacanian psychoanalysis. Structuralists tried to apply structurally-linguistic model to the humanities and designed the new concept of the language, subjectivity, and society. Levi-Strauss applied the structural-linguistic analysis to the study of myths and family relationships; Lacan developed psychoanalysis based on structuralism; Althusser comes with a structuralist interpretation of Marx. Structuralists attempted to analyse the unconscious codes, rules, and binary oppositions that create the meaning, thus organizing social systems, such as sexual behaviour, fashion, culinary arts, myths, etc. Structures are unconscious, because their product and effects always overlap them. Structuralism therefore does not study individual isolated phenomena, but it moves from the analysis of phenomena that are consciously understood or known to participants in the particular discourse to their ＂unconscious infrastructures.＂ Structuralists always emphasized rigorously scientific status of their theories; at the same time, applying structurally-linguistic concepts on humanities was supposed to help to make them scientific again.
基金This work was supported by the Major Project of National Social Science Fund "Contemporary Approaches to Personal Identity"(Grant no.18ZDA029).
文摘This paper aims to establish a dialogue between contemporary research on the problem of other minds and classical Chinese philosophical theories.It first explores the idea,inspired by the recent discovery of the mirror neuron mechanism,that a direct exchange of experience may occur between the observer and the observed.Next,it analyzes the ways in which the ancient Chinese philosopher Zhuangzi and Confucian thinkers reflected on the problem of other minds,which are quite similar to the idea inspired by the latest research on mirror neurons.In these thinkers’views,knowledge of other minds is the result of mental activity and what it provides is,to a large extent,something related not to epistemology but rather to a situational understanding of other minds from the perspective of value theory.The author points out that this solution takes two aspects,humans9 innate nature and human experience,into consideration simultaneously.In terms of humans,innate nature,the body of a human being is a body that represents the unity of man and nature,and it has something in common with the natural world,which lays a foundation for the perception of other minds.In terms of human experience,human beings have such actual needs as emotions,pursuits,and desires,and their behaviors need to conform to certain norms.It is in a body of this kind that the mind of human beings can be formed and enjoy the potential to develop.Effective interpersonal communication can thus be achieved.
