莱可夫涉身认知思想的哲学意蕴
摘要
西方关于认知的研究源远流长。传统观点认为,认知和我们的身体无关或者关系不大。事实上,越来越多的研究表明,认知和我们的身体密切相关。20世纪80年代,形成涉身认知的研究进路。莱可夫在大量认知科学研究成果的基础上,提出体验的涉身认知理论。他认为,我们的认知是和身体密切相关的,是涉身的,传统弱化身体和认知关系的理论是错误的。莱可夫提出的体验哲学理论,在认知哲学领域具有重要的认识论与方法论意义。
本文试图探析莱可夫涉身认知思想的哲学意蕴。全文分为三章。第一章考察莱可夫涉身认知理论产生的思想来源,探究非涉身认知和涉身认知的不同内涵。
第二章研究莱可夫涉身认知的基本观点。第一,心智涉身观。概念、范畴、基本层面概念和空间关系概念等都具有涉身性,与我们的体验相关,因而,我们的心智具有涉身性。第二,思维多无意识观。莱可夫认为,有意识思维只是我们思维这座巨大冰山整体的一角。言下之意是,我们的意识中无意识思维占了绝大多数。并且无意识思维是我们的有意识思维没办法把握的。他用我们的有些分类能力是以身体神经为基础的认知科学研究成果加以证明。第三,说明抽象概念多隐喻观。莱可夫本身就是一名杰出的语言学家,隐喻是莱可夫认知语言学研究的主要内容。他认为,隐喻不是传统理论认为的修辞手法,而是我们人类根本的认知机制。
第三章剖析莱可夫涉身认知思想的研究意义。首先,他藉由涉身理性思想突破了传统的非涉身理性思想。文章梳理了从梅洛庞帝对涉身认知的开创性研究到莱可夫通过涉身认知批判传统理性,从而提出涉身理性理论的历史脉络。第二,指出他通过涉身认知批判非涉身认知方法。第三,他拓展了神经案例研究实验哲学的新路径。
On cognition,The traditional view is that Cognition irrelevant to the body.As more and more research has confimed,Cognition is closely related to the body.In the1980s, LakofF put forward to the embodied cognition.He suggested that cognition is involved, and the body is closely related to cognition on the basis of great number of results.He thinks traditional view is wrong and insists on experiential philosophy. We see that study on experiential philosophy theory has far-reaclling signincance both in theory and in practice.
This paper analyzes the philosophical meaning of Lakoff's embodied cognition. The full text is composed of three chapters. The first chapter is mainly on the conceptions of embodied and disembodie cognition that is the origin of the thought of the embodied cognition.
The second chapter mainly investigates the viewpoints of Lakoff's embodied cognition.Firstly, he thinks that the mental is embodied. For concept, category, basic level concepts and space is involved the body, the mental is embodied. Secondly, thinking is mostly without consciousbess. He argue that our conscious mind is just the tip of the whole thinking iceberg, which means that our conscious Unconscious thought accounts for the vast majority and unconscious thinking is hard to grasp by the conscious thillking. Thirdly, abstract concept is explained by metaphor. Lakoff himself is a distinguished linguist, and metaphor is the main object of cognitive linguistics. He points out that metaphor is not the traditional theory of rhetoric, but the basic cognitive mechanism of human being.
The third chapter mainly analyzes the significance of Lakoff's embodied cognition. In the first place, embodied cognition bleaks through the traditional disembodied reason thought. We explore, from Melo ponti enbodied cognitin to refuting traditional rational crtism, and then to the embodied reason theory. In the next place, the embodied cognition develops the method of interactive cognition by arguing the method of interactive cognition. At last, embodied cognition opens up a neural case study of experimental philosophy.
本文试图探析莱可夫涉身认知思想的哲学意蕴。全文分为三章。第一章考察莱可夫涉身认知理论产生的思想来源,探究非涉身认知和涉身认知的不同内涵。
第二章研究莱可夫涉身认知的基本观点。第一,心智涉身观。概念、范畴、基本层面概念和空间关系概念等都具有涉身性,与我们的体验相关,因而,我们的心智具有涉身性。第二,思维多无意识观。莱可夫认为,有意识思维只是我们思维这座巨大冰山整体的一角。言下之意是,我们的意识中无意识思维占了绝大多数。并且无意识思维是我们的有意识思维没办法把握的。他用我们的有些分类能力是以身体神经为基础的认知科学研究成果加以证明。第三,说明抽象概念多隐喻观。莱可夫本身就是一名杰出的语言学家,隐喻是莱可夫认知语言学研究的主要内容。他认为,隐喻不是传统理论认为的修辞手法,而是我们人类根本的认知机制。
第三章剖析莱可夫涉身认知思想的研究意义。首先,他藉由涉身理性思想突破了传统的非涉身理性思想。文章梳理了从梅洛庞帝对涉身认知的开创性研究到莱可夫通过涉身认知批判传统理性,从而提出涉身理性理论的历史脉络。第二,指出他通过涉身认知批判非涉身认知方法。第三,他拓展了神经案例研究实验哲学的新路径。
On cognition,The traditional view is that Cognition irrelevant to the body.As more and more research has confimed,Cognition is closely related to the body.In the1980s, LakofF put forward to the embodied cognition.He suggested that cognition is involved, and the body is closely related to cognition on the basis of great number of results.He thinks traditional view is wrong and insists on experiential philosophy. We see that study on experiential philosophy theory has far-reaclling signincance both in theory and in practice.
This paper analyzes the philosophical meaning of Lakoff's embodied cognition. The full text is composed of three chapters. The first chapter is mainly on the conceptions of embodied and disembodie cognition that is the origin of the thought of the embodied cognition.
The second chapter mainly investigates the viewpoints of Lakoff's embodied cognition.Firstly, he thinks that the mental is embodied. For concept, category, basic level concepts and space is involved the body, the mental is embodied. Secondly, thinking is mostly without consciousbess. He argue that our conscious mind is just the tip of the whole thinking iceberg, which means that our conscious Unconscious thought accounts for the vast majority and unconscious thinking is hard to grasp by the conscious thillking. Thirdly, abstract concept is explained by metaphor. Lakoff himself is a distinguished linguist, and metaphor is the main object of cognitive linguistics. He points out that metaphor is not the traditional theory of rhetoric, but the basic cognitive mechanism of human being.
The third chapter mainly analyzes the significance of Lakoff's embodied cognition. In the first place, embodied cognition bleaks through the traditional disembodied reason thought. We explore, from Melo ponti enbodied cognitin to refuting traditional rational crtism, and then to the embodied reason theory. In the next place, the embodied cognition develops the method of interactive cognition by arguing the method of interactive cognition. At last, embodied cognition opens up a neural case study of experimental philosophy.
引文
1李恒威.肖家燕.认知具身观.自然辩证法通讯,2006,1,29-34.
① E.Varcla E.Thompson and E.Roseh.the cmbodied mind.7.42.99.206转引自孟伟.交互心灵的建构,39
①孟伟.交互心灵的建构—现象学与认知科学研究.中国社会科学出版社,2009,55-59.
① G.Lakoff,M.Johnson. Philosophy In The Flesh The Embodiedmind And Challenge To Western Thought, New York Basic Books,1999,23
1 GL.akoff, M.Johnson. Philosophy In The Flesh——The Em bodicdmind And Its Challenge To Western Thought. New York:Basic Books,1999,23.
②徐献军.具身认知论.浙江大学,2005,5,13.
1 G.Lakoff,M.Johnson. Philosophy In The Flesh The Embodiedmind And Challenge To Western Thought, New York Basic Books,1999,31
1 G.Lakoff,M.Johnson. Philosophy In The Flesh The Embodiedmind And Challenge To Western Thought, New York Basic Books,1999,31
1 G.Lakoff,M.Johnson. Philosophy In The Flesh The Embodiedmind And Challenge To Western Thought, New York Basic Books,1999,31
2 G.Lakoff,M.Johnson. Philosophy In The Flesh The Embodiedmind And Challenge To Western Thought, New York Basic Books,1999,6
1李恒威.肖家燕.认知具身观.自然辩证法通讯,2006,1,30
1 G.Lakoff, M.Johnson. Philosophy In The Flesh——Teh Embodicdmind And Its Challenge To Western Thoueht. New York:Basic Books.1999.17.
1孟伟.交互心灵的建构—现象学与认知科学研究.中国社会科学出版社,2009,188.
2魏屹东,心理表征隐喻于框架问题.学术月刊,2011,4,46.
1孟伟.交互心灵的建构—现象学与认知科学研究.中国社会科学出版社,2009,188.
①赵敏华.西方哲学简史.北京大学出版社,2009,16.
1钱捷.笛卡尔“普遍数学”的方法意义初探.哲学门,2005,2,119 113.
1莫里斯.梅洛庞帝著.姜志辉译.商务印书馆.2001,24.
①莫里斯.梅洛庞帝著.姜志辉译.商务印书馆.2001,39.
②孟伟.交互心灵的建构—现象学与认知科学研究.中国社会科学出版社,2009,124.
1莫里斯.梅洛庞帝著.姜志辉译.商务印书馆.2001,63.
2莫里斯.梅洛庞帝著.姜志辉译.商务印书馆.2001,51.
1 G.Lakoff,M.Johnson.Philosophy In The Flesh——The Embodiedmind and Its Challenge To Wester Thought.New York:Basic.Books.1999.90.93.
2 M.Johnson the body in the mind pp.210-212转引自孟伟，交互心灵的建构—现象学与认知科学研究,261.
1尼古拉斯.布宁.于纪元.西方哲学英汉对照词典.人民出版社.2001,293.
1莫里斯.梅洛庞帝著.姜志辉译.商务印书馆.2001,125.
1关群德.梅洛庞帝的身体概念,世界哲学,2010,1,29.
1关群德.梅洛庞帝对空间的现象学理解.法国研究,2009,4,65.
2莫里斯.梅洛庞帝著.姜志辉译.商务印书馆.2001,136.
'G.Lakoff, M.Johnson. Philosophy In The Flesh——The Embodiedmind And Its Challenge To Westem Thought. New York.Basic Books 1999.80.
① G.Lakoff, M.Johnson. Philosophy In The Flesh The Embodiedmind And Its Challenge To Western Thought. New York: Basic Books,1999,29.
[1]G.Lakoff,M.Johnson.Metaphor We Live By.The University of Chicago Press,1980.
[2]G.Lakoff.Women, Fire, and Dangerous Things:What Categories Revael about the Mind. The University Chicago Press,1980.
[3]M. Johnson. The Body in the Mind:The Bodily Basis of Meaning, Imagination and Reason. The University of Chicago Press,1987.
[4]G.Lakoff,M.Johnson.Philosophy In The Flesh-The Embodiedmind And Its Challenge To Western Thought,New York:Basic Books,1999.
[5]菲里斯.梅洛庞帝著.姜志辉译.上海,商务印书馆,2001.
[6]尼古拉斯.布宁,于纪元.西主哲学英汉对照词典.北京,人民出版社,2001.
[7]魏屹东等.社认知科学哲学问题研究.北京,北京,科技出版,2008.
[8]赵敦华华.西方哲学简史.北京，北京大学出出版社,2009.
[9]孟伟.交互心灵的建构-现象学于认知科学研究.北京，中国社会科学出版社,2009.
[1]王寅Lakoff和Johnson笔下认知哲学.外国语，2001,4.
[11]王寅.认知语言学哲学哲学基础——体验哲学、外语教学与研究,2002,2.
[12]王寅.体验哲学——一种新的哲学理论.哲学动态,2003,7.
[13]覃胜勇，张长吉Lakoff和Jhonson体验哲学评述.国外外语教学,2004,2.
[14]尚党卫.梅洛庞帝的知觉何以具有首要地位.江苏大学学报,2005,3.
[15]饯捷.笛卡尔“普遍教学”的方法论意义初探.哲学门,2005,4.
[16]徐献军.其身认知论.浙江大学,2005,6.
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[32]白冰.基于概念隐喻的认知模型-莱可夫认知哲学思想探析.山西大学,2009,6.
[33]关群德.梅洛庞帝对空间的现象学理解.法国研究,2009,2.
[34]李恒威.生成认知:基本观念和主题.自然辩证法通讯,2009,2.
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① E.Varcla E.Thompson and E.Roseh.the cmbodied mind.7.42.99.206转引自孟伟.交互心灵的建构,39
①孟伟.交互心灵的建构—现象学与认知科学研究.中国社会科学出版社,2009,55-59.
① G.Lakoff,M.Johnson. Philosophy In The Flesh The Embodiedmind And Challenge To Western Thought, New York Basic Books,1999,23
1 GL.akoff, M.Johnson. Philosophy In The Flesh——The Em bodicdmind And Its Challenge To Western Thought. New York:Basic Books,1999,23.
②徐献军.具身认知论.浙江大学,2005,5,13.
1 G.Lakoff,M.Johnson. Philosophy In The Flesh The Embodiedmind And Challenge To Western Thought, New York Basic Books,1999,31
1 G.Lakoff,M.Johnson. Philosophy In The Flesh The Embodiedmind And Challenge To Western Thought, New York Basic Books,1999,31
1 G.Lakoff,M.Johnson. Philosophy In The Flesh The Embodiedmind And Challenge To Western Thought, New York Basic Books,1999,31
2 G.Lakoff,M.Johnson. Philosophy In The Flesh The Embodiedmind And Challenge To Western Thought, New York Basic Books,1999,6
1李恒威.肖家燕.认知具身观.自然辩证法通讯,2006,1,30
1 G.Lakoff, M.Johnson. Philosophy In The Flesh——Teh Embodicdmind And Its Challenge To Western Thoueht. New York:Basic Books.1999.17.
1孟伟.交互心灵的建构—现象学与认知科学研究.中国社会科学出版社,2009,188.
2魏屹东,心理表征隐喻于框架问题.学术月刊,2011,4,46.
1孟伟.交互心灵的建构—现象学与认知科学研究.中国社会科学出版社,2009,188.
①赵敏华.西方哲学简史.北京大学出版社,2009,16.
1钱捷.笛卡尔“普遍数学”的方法意义初探.哲学门,2005,2,119 113.
1莫里斯.梅洛庞帝著.姜志辉译.商务印书馆.2001,24.
①莫里斯.梅洛庞帝著.姜志辉译.商务印书馆.2001,39.
②孟伟.交互心灵的建构—现象学与认知科学研究.中国社会科学出版社,2009,124.
1莫里斯.梅洛庞帝著.姜志辉译.商务印书馆.2001,63.
2莫里斯.梅洛庞帝著.姜志辉译.商务印书馆.2001,51.
1 G.Lakoff,M.Johnson.Philosophy In The Flesh——The Embodiedmind and Its Challenge To Wester Thought.New York:Basic.Books.1999.90.93.
2 M.Johnson the body in the mind pp.210-212转引自孟伟，交互心灵的建构—现象学与认知科学研究,261.
1尼古拉斯.布宁.于纪元.西方哲学英汉对照词典.人民出版社.2001,293.
1莫里斯.梅洛庞帝著.姜志辉译.商务印书馆.2001,125.
1关群德.梅洛庞帝的身体概念,世界哲学,2010,1,29.
1关群德.梅洛庞帝对空间的现象学理解.法国研究,2009,4,65.
2莫里斯.梅洛庞帝著.姜志辉译.商务印书馆.2001,136.
'G.Lakoff, M.Johnson. Philosophy In The Flesh——The Embodiedmind And Its Challenge To Westem Thought. New York.Basic Books 1999.80.
① G.Lakoff, M.Johnson. Philosophy In The Flesh The Embodiedmind And Its Challenge To Western Thought. New York: Basic Books,1999,29.
[1]G.Lakoff,M.Johnson.Metaphor We Live By.The University of Chicago Press,1980.
[2]G.Lakoff.Women, Fire, and Dangerous Things:What Categories Revael about the Mind. The University Chicago Press,1980.
[3]M. Johnson. The Body in the Mind:The Bodily Basis of Meaning, Imagination and Reason. The University of Chicago Press,1987.
[4]G.Lakoff,M.Johnson.Philosophy In The Flesh-The Embodiedmind And Its Challenge To Western Thought,New York:Basic Books,1999.
[5]菲里斯.梅洛庞帝著.姜志辉译.上海,商务印书馆,2001.
[6]尼古拉斯.布宁,于纪元.西主哲学英汉对照词典.北京,人民出版社,2001.
[7]魏屹东等.社认知科学哲学问题研究.北京,北京,科技出版,2008.
[8]赵敦华华.西方哲学简史.北京，北京大学出出版社,2009.
[9]孟伟.交互心灵的建构-现象学于认知科学研究.北京，中国社会科学出版社,2009.
[1]王寅Lakoff和Johnson笔下认知哲学.外国语，2001,4.
[11]王寅.认知语言学哲学哲学基础——体验哲学、外语教学与研究,2002,2.
[12]王寅.体验哲学——一种新的哲学理论.哲学动态,2003,7.
[13]覃胜勇，张长吉Lakoff和Jhonson体验哲学评述.国外外语教学,2004,2.
[14]尚党卫.梅洛庞帝的知觉何以具有首要地位.江苏大学学报,2005,3.
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