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康德的先验唯心论构建了一种新的关于知识与对象的关系理论,以康德对经验唯心论的反驳为背景,能够更清楚地把握这一理论的基本内涵。康德在“先验感性论”中赋予了内感和外感的对象同等的实在性,但是其内感理论中存在两个问题:一是外感提供了认识的全部质料,那么内感在认识中起到了什么作用?有没有不同于内感对象的外感对象?这是内感的“质料问题”;另一个是通过内感的自我认识也需要在内部被刺激,那么这个内部刺激应该如何理解?这是内感的“内部刺激问题”。在先验方法分析出来的形式与质料的二元论框架下,康德使外部对象成为内感的必要内容,使内部刺激和自我认识以外部刺激为必要条件,在此基础上说明了内感对象和外感对象认识论的交互依赖性和对称性,从而既避免了经验唯心论的后果,又使心灵实体和物质实体如何互相影响等问题成为超越经验的伪问题。
Kant’s transcendental idealism constructs a new theory about the relationship between knowledge and object. With Kant’s refutation of empiricism as background, Kant can grasp the basic connotation of this theory more clearly. Kant conferred on the transcendental sensibility theory the same realities of the objects of the inner and extrinsic sensations, but there are two problems in the theory of the inner sensibilities: one is that extrinsic sensations provide all the material for understanding, What is the role played? There is no different from the internal sense of the object? This is the feeling of “material problems ”; the other is through the sense of the inner self also need to be stimulated internally, then this internal stimulus should How to understand? This is the internal sense of “internal stimulus problems.” Under the dualism of form and material analyzed by a priori method, Kant makes the external object an essential part of the inner sense, which makes the inner stimulus and self-awareness as external stimuli necessary, on the basis of which the inner sense and extrinsic feeling The interdependence and symmetry of epistemic epistemic objects not only avoid the consequences of empiricism but also make the spiritual entities and material entities influence each other.