意识的哲学分析
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摘要
论文以科学研究成果为中心,以语境方法为核心探讨意识认知现象中的哲学问题。通过梳理国内外对于意识问题的认知模型,运用语境分析方法对意识问题进行系统研究,建立意识问题的语境认知构架。本文从以下几个方面进行探讨：一、意识的本体论研究,包括对当前各种坚持物质一元论的心灵解构理论和坚持二元论立场的意识理论的概述,且对当前意识认知现象中提出的新的本体论—数字本体论与结构本体论均进行了分析介绍,并从语境论的角度论证了意识的结构本体论立场,从而弥补国内外研究中,在科学层面上,仅仅把语境作为分析具体意识现象的一种研究方法,而没有从哲学层面上提炼语境分析在意识问题上的本体论意义的缺陷。语境论认为认识归因的真理是随着构成和评价归因的语境变化的,具体到意识问题,语境论认为意识的产生机制依赖于正被认证主体评价的语境这个事实。二、将语境分析贯穿到意识的认识论研究中。主要是对意识语境模型的特征进行分析,试图运用语境分析为意识研究中的感受质问题、同一性问题和意识的功能建立一个融贯的认识体系。意识语境模型的特征包括语境是无意识的专门处理器组成的关于某个固定信息的处理模式；语境还会形成等级性的语境层级；意识内容与无意识的语境彼此转化过程。感受质的变化真是由于意识内容与无意识的语境彼此转化的过程导致,因此不能以感受质的改变否认感受质的真实存在。同一性问题则是源自语境层级,语境层级导致了我们对自我同一性的体验,这种体验也是真实的。从语境解释意识的功能,则把意识演化的社会性能力内化为智能体的一种生物调节机制,从而更好地解释了意识与无意识的作用机制。三、意识的方法论研究,包括现象学的第一人称方法；功能主义还原论的第三人称方法；神经科学还原论的第三人称方法；语境分析方法。重点是这些意识研究方法的比较研究。第一人称方法倚重主观的意识经验本身,但是对意识问题缺乏具有可操作性的研究纲领,而且无法解释物理世界的因果封闭性原则。第三人称方法倚重大脑中客观的信息加工过程,或者大脑中各个生理层面的化学变化,但是始终无法合理地解释大脑中的物质变化过程是如何产生主观的意识体验这个问题。语境分析方法不但为意识形成机制提供了很好的解释,而且具有客观的可操作性,认知心理学、认知神经科学都证实了语境的存在及其联接的方式。四、意识的认知构架,认知主义的认知构架和联结主义的认知构架没有为意识提供恰当的解释,因此必须为意识认知构架提出新的建模。论文以语境方法为突破点,挖掘语境与智力系统的能力机制之间的关联关系,包括语境作为认知构架核心要素的理由,及以语境建构认知构架的可能性；语境认知构架作为一种神经系统内嵌的信息处理能力和机制,所遵循的认知规则以及在意识的认知过程中所具有的作用；进一步厘清语境等级作为一种表征体系,与认知主义的“符号"、联结主义的“联结”所蕴含的不同的哲学基本假设,并进一步揭示了语境与认知复杂系统的耦合机制并不存在必然的矛盾,而是共存于认知构架之中的事实。
整个探讨表明,意识的语境化研究不但有具体科学的经验证据,更体现了一种新的哲学基本假设,成为现时代科学技术、人文理解等共同关注的焦点。
The philosophical study of consciousness is discussed in this paper to focus on the scientific findings and the context method, which includes the following parts:(1) The ontological interpretation of consciousness outlines some currently main mind theories of deconstruction which hold materialistic monism and the mind theories of dualism, and analyses a new ontological standard in cognitive phenamina, digital ontology and stuacture otology, and proves the latter by means of context. It shows there exists a new ontological standard in cognitive phenomenon, structural ontology of consciousness. This would help to fill a vacancy in our knowledge that context is just used as method to specific phenomena of consciousness, while we have concerned on the significant ontological meaning of context for consciousness. Contextualism holds that the mechanism of consciousness depends on the context assessed by agents.(2) The context epistemology of consciousness. We analysis the features of context models of consciousness, and attempts to explain the important questions of quail, identity and function of consciousness in mind philosophy in accordance with context. The features of context models of consciousness contains context which is a information process for some kind of fixed information which consisted of unconscious specialized processors, the context hierarchy which is make up of contexts, and the transfer process between conscious contents and unconscious context. The quail question results from the transfer process between conscious contents and unconscious context, and the identity comes from the context hierarchy, so the experience of quail and identity dose really exist. Based on this, consciusness is functional and a biological mechanism, which co-exists with unconsciousness in our body.(3)The methodology study of consciousness contains the first-person method of phenomenology, the third-person reductionism method of functionism and neurosciences. By comparison, it proves that the first-person method relies heavily on the conscious experience itself, but lacks a maneuverable study guideline for consciousness, and could not provide a reasonable interpretation to causal closure principle. While the third-person method relies heavily on the objective information process in brain,or the physiological chemical changes in brain. But it could not explain how such process or changes result in subjective experience. Context not only provides a useful interpretation to how consciousness generate in our brain, but also has objective operability, which is proved in cognitive psychology and neuroscience.(4) The cognitive architecture of consciousness. In fact, cognitivism and connectionism could not reasonably explicate the generation mechanism of consciousness, so it is necessary to construct a cognitive architecture for consciousness. In this paper, the author digs the correlation between context and the capability mechanism of intelligence system, including why context is the core of cognitive architecture, the possibility of constructing cognitive architecture with context and how context works in cognitive architecture and its function and more importantly, further discovers the different philosophical basic assumption between "context","symbol" and "connect", and proves context is compatible with coupling mechanism of dynamical system.
All the study shows that correlation of context and consciousness has not only experimental evidence of specific sciences, but also embodies a new philosophical thought, and become a study of modern scientific technology and humanistic understanding, etc.
整个探讨表明,意识的语境化研究不但有具体科学的经验证据,更体现了一种新的哲学基本假设,成为现时代科学技术、人文理解等共同关注的焦点。
The philosophical study of consciousness is discussed in this paper to focus on the scientific findings and the context method, which includes the following parts:(1) The ontological interpretation of consciousness outlines some currently main mind theories of deconstruction which hold materialistic monism and the mind theories of dualism, and analyses a new ontological standard in cognitive phenamina, digital ontology and stuacture otology, and proves the latter by means of context. It shows there exists a new ontological standard in cognitive phenomenon, structural ontology of consciousness. This would help to fill a vacancy in our knowledge that context is just used as method to specific phenomena of consciousness, while we have concerned on the significant ontological meaning of context for consciousness. Contextualism holds that the mechanism of consciousness depends on the context assessed by agents.(2) The context epistemology of consciousness. We analysis the features of context models of consciousness, and attempts to explain the important questions of quail, identity and function of consciousness in mind philosophy in accordance with context. The features of context models of consciousness contains context which is a information process for some kind of fixed information which consisted of unconscious specialized processors, the context hierarchy which is make up of contexts, and the transfer process between conscious contents and unconscious context. The quail question results from the transfer process between conscious contents and unconscious context, and the identity comes from the context hierarchy, so the experience of quail and identity dose really exist. Based on this, consciusness is functional and a biological mechanism, which co-exists with unconsciousness in our body.(3)The methodology study of consciousness contains the first-person method of phenomenology, the third-person reductionism method of functionism and neurosciences. By comparison, it proves that the first-person method relies heavily on the conscious experience itself, but lacks a maneuverable study guideline for consciousness, and could not provide a reasonable interpretation to causal closure principle. While the third-person method relies heavily on the objective information process in brain,or the physiological chemical changes in brain. But it could not explain how such process or changes result in subjective experience. Context not only provides a useful interpretation to how consciousness generate in our brain, but also has objective operability, which is proved in cognitive psychology and neuroscience.(4) The cognitive architecture of consciousness. In fact, cognitivism and connectionism could not reasonably explicate the generation mechanism of consciousness, so it is necessary to construct a cognitive architecture for consciousness. In this paper, the author digs the correlation between context and the capability mechanism of intelligence system, including why context is the core of cognitive architecture, the possibility of constructing cognitive architecture with context and how context works in cognitive architecture and its function and more importantly, further discovers the different philosophical basic assumption between "context","symbol" and "connect", and proves context is compatible with coupling mechanism of dynamical system.
All the study shows that correlation of context and consciousness has not only experimental evidence of specific sciences, but also embodies a new philosophical thought, and become a study of modern scientific technology and humanistic understanding, etc.
引文
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① 布勒尔(K.Buhler)和波普尔(K.R.Popper)将动物和人的交流划分为四个层次：(1)表情性或征候性功能(expressive or symptomatic function)动物和人类用呼唤、哭泣、欢笑等形式表达自身的内在情绪或感觉。(2)发布性或通报性功能(releasing or signaling function)：“发话者”用征候性表情与“接收者”沟通,期待后者有所回应。生态学研究揭示了大量这类类型的通讯功能。(3)描述性功能(descriptive function)绝大多部分人际交流属于这一范畴。这是一种描述和讲故事的能力：人类在心理发展的某个阶段获得了在发出声音的时候去意指某种事物的能力,即描述并讲述外界或自己内心发生的事物和事件的能力。(4)辩论性功能(argumentative function)这是语言的最高层次,批判性论辩的才能适合人类所具备的理性能力紧密相关的。见李恒威、黄华新.表征与认知发展[J].中国社会科学.2006(2)38.
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① Margaret Wilson, Six Views of Embidied Cognition[J]. Psychonomic Bulletin&Review,2002,9(4):626.
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③ Clark, A., Being There:Putting Brain, Body, and World Together Again[M]. Cambridge,MA:MIT Press,1998:214.
④ Doourish, P.,Where the Action Is:The Foundations of Embodied Interaction[M].Cambridge,MA:MIT Press,2001:216.
① 除了上述两个对“具身”概念含义的解读,具身认知研究者还认为,具身还有在生理学和进化两方面的含义：生理学上的具身性是指,心灵本质是具身的,不仅仅因为所有心理过程都是神经例示的,同时也因为我们的知觉和运动神经对我们定义概念、合理推理起到了基础性作用。我们的意识器官、视觉系统等生理学设计对意识内容以及所有在其中出现的表征的结构都有着直接的影响,也预设了对高级抽象概念的生理界限；进化上的具身性是指理性也是一种进化过程,理性不是区别于我们和其他动物的本质特征,相反,理性恰好将我们与其他动物同时置身于进化的连续统中。参见Anderson, Micheal L,, Embodied Cognition:A Field Guide, Artificial Intelligence[EB]. www.elsevier.com/locate/artint.
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*相关的论述参见Mangan,B. Dennett, Consciousness, and the Sorrows of Functionliam[J]. Consciousness and Cognition,1993,(291):1-17; Tye, M. Ten Problems of Consciousness[M]. Cambridge, MA:MIT Press,1995;约翰·塞尔.刘叶涛译.意识的奥秘[M].南京：南京大学出版社,2009.
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⑥ 丹尼尔·丹尼特.苏德超、李涤非、陈虎平译.意识的解释[M].北京：北京理工大学出版社,2008：35.
① Michale V. Antony. Toward an Ontological Interpretation of Dennett's Thoery of onsciousness[DB/OL].Springer,2011.
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* 持这种观点的哲学家有Nagel, T. what We Have in Mind When We Say We're Thinking. Review of Consciousness Explained[J]. The Wall Street Journal,1991,(7):12; Churchland, P.S.,&Ramachandran,V.S. Filling in:Why Dennett is Wrong[A]. In B.Dahlbom(Ed.), Dennett and His Critics. Cambridge[C]. MA:Blackwell; McLaughlin, B.,& O' Leay-Hawthorne,J. Dennett'Logical Behaviorism[J]. Philosophical Topics,1994(22):189-258.
② 丹尼尔·丹尼特.苏德超、李涤非、陈虎平译.意识的解释[M].北京：北京理工大学出版社,2008：27.
① Luciano Floridi.Against Digital Ontology[J]. Synthese,2009(168):151.
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① A.Newell& H.Simon, Computer Science as Empirica Enquiry:Symbols and Search[J]. Communications of the Assiciation for Computing Machinery,,1976,1(19):113-126.
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③ 有关知识表征的著作参见Thagard,P. Mind:Introduction to Cognitve Science[M]. Cambridge, MA;MIT Press,1995; Von Eckardt,B. Mental Representation[A]. In R.A.Wilson&F.C.Keil(Eds.)The MIT Encyclopedia of the Cognitive Sciences[Z]. Cambridge,MA:MIT Press,1999:527-529
① 布勒尔(K.Buhler)和波普尔(K.R.Popper)将动物和人的交流划分为四个层次：(1)表情性或征候性功能(expressive or symptomatic function)动物和人类用呼唤、哭泣、欢笑等形式表达自身的内在情绪或感觉。(2)发布性或通报性功能(releasing or signaling function)：“发话者”用征候性表情与“接收者”沟通,期待后者有所回应。生态学研究揭示了大量这类类型的通讯功能。(3)描述性功能(descriptive function)绝大多部分人际交流属于这一范畴。这是一种描述和讲故事的能力：人类在心理发展的某个阶段获得了在发出声音的时候去意指某种事物的能力,即描述并讲述外界或自己内心发生的事物和事件的能力。(4)辩论性功能(argumentative function)这是语言的最高层次,批判性论辩的才能适合人类所具备的理性能力紧密相关的。见李恒威、黄华新.表征与认知发展[J].中国社会科学.2006(2)38.
② Wheeler,J.A. Information,Physics,Quantum:The Search for Links[A]. In W.H.Zureck(Ed.Complexity, Entropy, and the Physics of Information[C]. Redwood City, CA;Addison Wesley.2008
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