迷失与拯救——塔尔科夫斯基《乡愁》的哲意读解

电影导演安德烈·塔尔科夫斯基 (193 2— 1986)被西方视为爱森斯坦之后俄罗斯最伟大的电影奇才。在他近 3 0年的电影旅程中 ,只留下一部短片和七部长片 ,却以其博大深邃的精神气质与庄重沉郁的诗性叙事开创出崭新的艺术典范 ,奠定了他在世界电影史上无可争议的经典地位。塔尔科夫斯基具有强烈的救赎精神 ,他的每一部电影都会让人造成一种关于生命意义的质问。 1983年在意大利完成的《乡愁》再次反思世界迷失与沦落并找寻人类生命母体 ,极具震撼力。塔尔科夫斯基也凭此片获戛纳电影节最佳导演奖和国际影评人奖。《乡愁》讲的是一位俄罗斯诗人安德烈·哥查可夫来到意大利搜集俄罗斯农奴音乐家索斯诺夫斯基的资料 ,却一直被痛苦和愁绪所困绕。后在温泉边遇到了遭人奚落的“疯子”多米尼克 ,多米尼克的信仰却使哥查可夫感知了生命的全新意义 ,并答应多米尼克举着蜡烛走过温泉 ,因为只有如此才能拯救世界。于是 ,影片最后一幕是长达 8分钟的长镜头 :哥查可夫手持蜡烛 ,进行从此岸向彼岸的艰难涉渡。在这近乎窒息而又令人震撼的 8分钟里 。

艺术辩证法的诗意显现——毛泽东诗词哲意美试论

毛泽东在其早期新民主义革命战争时期和社会主义革命与建设时期的诗词创作,都能用辩证眼光探察文学创作的审美奥秘,以哲人的智慧和心灵创造出新美的诗词世界,这正是诗人以辩证法为灵魂的心灵世界。诗人善于将辩证法哲理隐藏在诗意浓郁的艺术构图和形象画面中,善于捕捉和创造诗词意象,运用辩证艺术思维营构出超凡脱俗的诗美意境。毛泽东诗词的哲意美源于他创作中辩证艺术思维的诗意显现。

Neo-Empiricism and Intentionality

A revival of empiricist theories in cognitive psychology, neuropsychology, and philosophy has been led by figures such as Antonio Damasio （1994）, Lawrence Barsalou （1999）, George Lakoff （1987）, and Jesse Prinz （2002; 2004）. Their work has served to connect familiar empiricist approaches to thought and reason with contemporary cognitive psychology and neuroscience. The work of Prinz is of special philosophical significance since it aims to bring together the work of neo-empirically minded theorists in the cognitive and neuro-sciences with main themes found in contemporary philosophical theories of intentionality and reference. In this paper, I examine Prinz＇s efforts to synthesize a neo-empiricist theory of concepts with contemporary semantic theories of reference and intentionality. In part one, I analyze Prinz＇s approach in some depth. In part two, I raise a question concerning the origins of intentionality. Specifically, I am interested in examining the minimum cognitive prerequisites for intentionality within Prinz＇s theory of perception-based representation. In part three, I raise a problem case for Prinz＇s account of the requirements for intentionality, and propose an adjustment in Prinz＇s account to meet the challenge of the objection.

Emptiness （Sunyata） for Caring the Self in the Middle Path： Reinvestigating the Middle Path Philosophy of Ngggrjuna

Classical Indian Buddhist philosopher Nfigfirjuna is known for his philosophical interpretations of the central conception of Buddha＇s teachings, the philosophy of Middle Path （Mfidhyamika）. Notably he had introduced the unique concept of ＂emptiness＂ （gnyata） to explain the Middle Path philosophy： the philosophical meaning of ＂emptiness＂ is dependent co-arising of various elements that support the worldly experience. This study investigates how this concept is used in explaining the subjectivity of a human person and how it is used for interpreting the unique process of human existence. The discussions on subjectivity are imprecise in modern and contemporary philosophy. But Ngrjuna＇s philosophy enables us to explain subjectivity conclusively, without it having to be explained using metaphysical positions. Sunyata may introduce a new definition for the concept of non-self： not for negating the self but for caring self from the problems of life by making it centered in the Middle Path （madhyama-pratipat）, where one may naturally be able to use his wisdom （prajh） as the guiding principle： not mere knowledge （na）. Sanyat is understood using fourfold （catus.kot.i） logical analysis, not twofold analysis employed normally by other philosophers. Here, the Buddhist notion of self as the co-dependent evolution process of five aggregates （pahcaskandhas） is reinterpreted using the unique method of tetralemma （catus.kot. i）. This critique explores the Western philosophy＇s conceptions on ＂human reasoning, ＂logocentrism,＂ and the objective analytical method of modern science.＂ After careful cross examination of the rival philosophical positions, it reasons out why the ＂rationale of nature＂ is always superior to ＂human reasoning＂ and ＂logocentrism,＂

Embodied Simulation and a Few Remarks on the Philosophy of Language in Italy

The debate on the state of the art of philosophy in Italy shows many differences from the three main currents of contemporary philosophy, namely deconstructionism, critical theory, and analytic philosophy. On one hand, the philosophical stance towards language, and on the other hand, the strong separation between science and philosophy are the distinctive features of the Italian thought. In particular, philosophy of language shows a fragmented framework in which current researches are an example for future studies on language and human nature. The basic idea behind the Philosophy of Language in Italy is that language has a biological and social nature. The aim of this paper is to give an account of the range of ＂bio＂ through a dialogue between philosophy and neuroscience. I will review the Italian research on mirror neurons with particular attention to the developments in embodied simulation proposed by Vittorio Gallese. I will underline the philosophical aspects of this neuroscientific theory, providing some remarks on intersubjectivity, intentions, and language. Finally, I will suggest future joint studies in neuroscience and the philosophy of language.

The Global Value ofMencius＇s Ideas on Moral Feeling and Reason： Reinterpreting the Feeling of Compassion From the Perspective of the Philosophy of Emotion

Amid the recent global upsurge of studies on the philosophy of emotion, a reinterpretation of traditional Confucian philosophy, especially Mencius＇s ideas on the siduan （Four Original Sources） of morality, may shed new light on the subject in comparative philosophy. This paper probes the structure of moral feeling and reason described by Mencius＇s from five perspectives： （1） In view of the relationship between feeling and reason, is it better to use the expression ＂siduan＂ or the expression ＂sixin （Four Heart-minds）＂？ （2） In view of dispositional feeling, what are the four original sources？ （3） In view of moral feeling, what are the structural order of the four sources and the corresponding procedure of reasoning of four heart-minds of Humanity？ （4） In view of positive feeling, how does moral feeling grow out of the goodness of human nature？ （5） What is the global value of Mencius＇s ideas on human moral feeling？ The author concludes that Mencius＇s thought on moral feeing has a global value and cross-cultural significance, and that Chinese wisdom is more than regional but universally applicable. The structure of moral feeling and reason that Mencius identified is in accordance with the principles ofzhiliang （grasping the two poles of the beginning and the end） and yongzhong （emloying the middle）. The principles ofzhiliang and yongzhong are true universal wisdoms of Confucianism, which should be rekindled today. From a practical point of view, ＂the Way begins from moral feelings,＂ and Confucius and Yah Hui＇s seeking the simple, virtuous life is an ideal model of emotional well-being.

Space, Time, and the Creation of Universe

The understanding about the creation of our universe is explored in many philosophies, natural sciences, religions, ideologies, traditions, and disciplines. Current natural science cannot answer this question at the fundamental level. In this work, we combine the ancient Chinese Tao wisdom about the creation with quantum physics. We propose that everything comes from the emptiness. Our universe is manifested from the emptiness through two pairs of duality measurements： space and time duality pair and inclusion and exclusion duality pair. From this understanding, we are able to derive one mathematic formula describing our universe. It also yields a new metaphysical approach to derive and interpret string theory as well as produce more testable predictions from string theory. This work gives a new way to understand and mathematically describe how our universe is created and evolved. It provides another way to comprehend the meaning and function of space and time. It indicates that our universe is manifested from the emptiness through human actions. Space and time is a pair of duality action and codes that help manifest our universe. It provides answer to an important philosophical question about whether and why we can understand and mathematically describe our universe.

The Fragmentation of the Female Selfhood in The Flight From the Enchanter

Iris Murdoch is a renowned female novelist and philosopher in the 20th century English literature. In her literary creation, she has a preference for male narration and holds a reserved attitude to women＇s movements with reluctance to be considered as a feminist writer, which permits her realistic depiction of female characters and dispassionate thought on women＇s problems. This paper, with the interpretation and redefinition of the concepts as consciousness, identity, and self in Murdoch＇s philosophy, analyzes the fragmented self of three female figures in The Flight from the Enchanter （1956） respectively from the perspectives of self-consciousness, identity, and self and reveals that the fragmentation of female selfhood is mainly due to the overwhelming male dominance in the gender relationship.

Timelessness and Time Dependence of Human Consciousness From a Scientific Western Viewpoint

Eastern philosophy and western science have convergent and divergent viewpoints for their explanation of consciousness. Convergence is found for the practice of meditation allowing besides a time dependent consciousness, the experience of a timeless consciousness and its beneficial effect on psychological wellbeing and medical improvements, which are confirmed by multiple scientific publications. Theories of quantum mechanics with non-locality and timelessness also show astonishing correlation to eastern philosophy, such as the theory of Penrose-Hameroff （ORC-OR）, which explains consciousness by reduction of quantum superposition in the brain. Divergence appears in the interpretation of the subjective experience of timeless consciousness. In eastern philosophy, meditation at a higher level of awareness allows the personal experience of timeless and non-dual consciousness, considered as an empirical proof for the existence of pure consciousness or spirituality existing before the material world and creating it by design. Western science acknowledges the subjective, non-dual experience, and its multiple beneficial effects, however, the interpretation of spirituality designing the material universe is in disagreement with the Darwinian Theory of mutation and selection. A design should create an ideal universe without the injustice of 3% congenital birth defects and later genetic health problems. The western viewpoint of selection is more adapted to explain congenital errors. The gap between subjectivity and objectivity, the mind-body problem, is in eastern philosophy reduced to the dominance of subjectivity over objectivity, whereas western science attributes equal values to both. Nevertheless, there remains an astonishing complementarity between eastern and western practices.

Roberto Rossellini＇s Compassion as Social Evaluation

Emotions have long been considered by philosophers as a fundamental element to understand human thought and existence in general. This present study examines how Roberto Rossellini＇s early neorealist films, Rome, Open City （1945） and Paisan （1946）, utilize the emotion of compassion to examine the social and historical significance of women in the postwar Italy. Furthermore, it also focuses on the role of the female protagonists and the compassionate responses they suggest to clarify their position in society. In fact, by depicting the female protagonists as modest dissenter that attempt to perform traditional domestic roles, the director proposes a unique perspective on the conditions and social involvement of women in Italy during that time. Additionally, this study will propose interesting observations on the emotion of compassion itself, and its mechanisms that produce an image of idealized womanhood.

SPECIAL ISSUE： CULTURAL PHILOSOPHICAL STUDIES IN CHINA：Reflections on philosophy of culture in China

Although philosophy of culture has recently become a hot topic in Chinese philosophical research, it is still in the preliminary stage and tends to be general rather than fine-grained. We have several types of cultural philosophy at present： positivist, non-conscious, non-reflective, epistemological and paradigmatic. The direct cause of the generality and diversity that characterizes this research is the fact that it arises out of complex and varied cultural phenomena and rich and diverse intellectual and theoretical resources. The underlying cause of these features, however, is the failure to really transform its research paradigm from a philosophy of consciousness to a philosophy of culture. To deepen research in cultural philosophy in China, we should prioritize the task of promoting awareness of theoretical paradigms. We should not take cultural philosophy as a branch of philosophy; instead, we should consider it a philosophical paradigm through which we can truly return to the life world by turning back to culture. We should take it as a new model of historical interpretation.

Thoughts on Innovation in Mainstream Ideology Research

Mainstream ideology is closely related with the innovation system of Chinese philosophy and social sciences. Innovation in mainstream ideology research is of theoretical and practical significance to contemporary China, and constitutes a precondition for the establishment of an innovation system of Chinese philosophy and social sciences. Innovation in mainstream ideology research involves three important aspects. First, we should innovate mainstream ideology research in terms of the pattem of civilizations, that is, to grasp the historical continuity and cultural identity of mainstream ideology and oppose historical nihilism and revivalism. Second, we should adopt an inclusive approach to mainstream ideology research to bring in different perspectives and enrich the content of research, and to optimize its guiding role and overcome both ideological arrogance and ideological aphasia. And third, we must be open-minded in carrying out a comparative analysis of mainstream ideologies of other countries. In exchanges with and learning from other countries, we should protect the safety of mainstream Chinese ideology and avoid both self-contained isolationism and a blind worship of foreign things. In this way, we can develop a new ideological culture that is worthy of our times.

SPECIAL ISSUE： IMPORTANT ISSUES IN MARXIST PHILOSOPHICAL STUDIES IN CONTEMPORARY CHINA：Historical materialism and the path to social actuality

The fundamental task of Marxist philosophical studies today is to uncover contemporary social actuality. It was Hegel who first showed a possible way to social actuality in philosophical terms via sharp critiques of subjective consciousness and its external reflection. Marx critically inherited this legacy from Hegel. His critiques not only undermined the speculative, idealist alliance of Idea and Actuality, but also thoroughly reconstructed the essential dimension of social actuality. A Kantian interpretation of Marxist philosophy on this theme presupposes a dismissal of the dimension of social actuality, which means a return to the philosophy of subjective consciousness. The latter in turn means the actual collapse of historical materialism. The path to social actuality is vital to historical materialism. It is only through this path that the truth of the theory of historical materialism can be upheld.