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克拉克(A.Clark)与查尔默斯(D.Chalmers)通过思想实验论证外在环境在认知过程中的积极作用,凸显外在环境在心灵中的构成性地位,继而提出延展心灵论题:世界的一部分是心灵的一部分,信念不局限在大脑中,心灵已经延展到世界。延展心灵论在近期西方认知与心灵哲学界引起极大的争论,亚当斯、鲁伯特、福多等人分别对延展心灵论的同等原则、耦合-构成、倾向性信念和即时信念等进行了质疑与批判;而克拉克、梅纳瑞等则进行了回应与辩护。更有部分学者,比如坎曼诺、安德森、麦冉,对延展心灵论进行修正与发展,提出了整合心灵、进化心灵等。延展心灵论可能在理论上还存在不足,但是它对心-身-世界问题的新思考,对于揭示心灵与认知的机制具有深刻的哲学和认识论意义。
A. Clark and D. Chalmers demonstrate the positive role of the external environment in the cognitive process through the ideological experiment, highlighting the constitutive position of the external environment in the soul, and then propose to extend the spiritual thesis: A part of the world is part of the mind, the belief is not confined to the brain, the soul has been extended to the world. Extending the spiritualism has caused great controversy in the recent Western cognitive and philosophical circles. Adams, Rupert, Fodor, et al. Respectively carried out the same principles, coupling-formation, tendentious belief and immediate belief on the extension of spiritualism Questioned and criticized; while Clarke, Menarray, etc. were the response and defense. Some scholars, such as Canmano, Anderson, and Mai Ran, revised and extended the telepathic theory and proposed the integration of the mind and the evolution of the mind. The extension of spiritualism may be theoretically deficient, but its new thinking of the cardio-mental world has profound philosophical and epistemological implications for revealing the mechanisms of mind and cognition.