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本文集中探讨了西田几多郎的“内在”哲学,并试图将其思想放置于叔本华哲学之经纬中予以考察(众所周知,叔本华的意志论具有将康德的批判哲学彻底化的旨趣)。在笔者看来,在西田建立起其大名鼎鼎的“场所逻辑”思想之时,其所给出的一则评论其实已经包含了使得上述思想得以被建立的关键线索。相关论述的文本根据,则是通常被评判为“西田中期作品”的《从动者到见者》一书(1927年出版)。与叔本华哲学遥相呼应的是,西田的哲学立场的真正旨趣,通常被学界把握为对于“康德式的批判主义”的彻底化。对西田而言,这种彻底化进程的实质就在于:关于那些牵涉到经验本性的哲学预设被摒弃得越多,那么这种“彻底化进程”就会被执行得越好。而在这些需要被摒弃的哲学预设之中,有一个预设的内容便是这样的:所谓“独立于客体的认识主体或意识”的确是“实在”的一部分。另一个预设则是这样的:独立于经验的客体亦的确是“实在”的另一部分。而为了与这些流俗意见相对抗,西田建立起了一种“内在”的观点,并经由这种观点将主体或意识视为“场所”——在这种“场所”中,主体和客体都被置于其中,或是被包含于其中。西田的这一评论清楚地表明了他的“场所哲学”不单单是经由东亚的思想资源(或是他本人的宗教体验)而诞生的,其创生同时也已借助了康德哲学的东风。换言之,他比康德本人更为彻底地贯彻了康德式的批判精神,由此才构成了西田本人所说的“彻底的批判主义的立场”。而这种对于批判哲学的彻底化也便构成了西田哲学与叔本华哲学之间的契合点。此外,考虑到叔本华的“内在哲学”是基于“对于生存意志之否定”这一概念的,在笔者看来,西田对内在哲学的彻底化其实也是通过“否定那个不断索求事物之根据的意志本身”才得以实现的。
This article focuses on the “inner” philosophy of Jiro Nishida and attempts to place his thoughts in the latitude and longitude of Schopenhauer’s philosophy (it is well known that Schopenhauer’s will theory has the purport to revolutionize Kant’s critical philosophy ). In the author’s opinion, at the time when Nishida established his famous “place logic” thought, one of his comments actually contained the key clues that allowed the idea to be established. The text of the discourse is based on the book, “Followers to Visitors” (published in 1927), usually judged as “Midfield Works of Nishida”. In accordance with Schopenhauer’s philosophy, the real interest in Nishida’s philosophical position is often held by the academic community as a radicalization of “Kantian criticism.” For Nishida, the essence of such a radicalization process lies in the fact that the more the philosophical presuppositions involved in empiricism are discarded, the better this “thoroughness process” will be. In the philosophical presuppositions that need to be discarded, one of the preconceived contents is this: The so-called “subject or consciousness independent of the object” is indeed part of the “reality.” Another presupposition is this: An object independent of experience is indeed the other part of “reality.” In order to oppose these popular opinions, Nishida has established an “intrinsic” perspective, and from this perspective takes the subject or consciousness as “place” - in this “place” , Subject and object are placed in it, or are included. This commentary by Nishida made it clear that his philosophy of place was born not only through the resources of East Asia (or his own religious experience), but also by the help of Kant’s philosophy . In other words, he implemented Kant’s critical spirit more thoroughly than Kant himself, thus constituting what Nishida himself called “a radical criticism.” And this kind of thoroughness of critical philosophy also constitutes the meeting point between Nishida’s philosophy and Schopenhauer’s philosophy. In addition, considering that Schopenhauer’s “inner philosophy ” is based on the concept of “negation of the will to survive ”, it seems to me that Nishida’s thoroughgoing internal philosophy is actually “denying the constant The will to ask for the basis of things itself ”can only be achieved.