心靈活動是什麼：亞里斯多德與當代範式

On Mental Events: Aristotelian and Contemporary Paradigms

曹青雲(Qingyun CAO)

心靈 ； 亞里斯多德 ； 靈魂 ； 心理活動 ； Mind ； Aristotle ； Soul ； Mental Event

哲學與文化

44卷10期（2017 / 10 / 01）

147 - 161

繁體中文

亞里斯多德在《論靈魂》第一卷中指出，任何心靈活動都包含了形式和質料兩個方面，即靈魂與身體之運動。但困擾研究者的是這兩方面是何種關係？本文指出，亞氏心靈活動的形式方面和質料方面的關係並非像當代二元論認為的是心靈活動（如意識）與身體運動的平行伴隨，亦非像當代功能主義認為的是靈魂作為功能或結構實現在生理運動中；而是靈魂與身體是心靈活動的兩個本原，靈魂是非物質性的本質和首要原因，而身體是物質性的載體和輔助原因。心靈活動的主體是複合實體，任何心靈活動都是在複合實體中由靈魂引起的、發生在身體中的運動。亞里斯多德對心靈活動的理解是「質料—形式主義」的。

In De Anima I. 1, Aristotle says that any affection of soul should be defined as a certain mode of movement of such and such a body by this or that cause and for this or that end. Accordingly, mental event includes both formal and material aspect. But there are disputations on the relation between these two aspects. This paper argues that the relation is neither that mental activity (such as consciousness) is accompanied by or supervenes on some physical movement, like the dualists think, nor that the mental is realized in the physical as its function or a property, like the functionalists and physicalists suppose. Rather, as Aristotle suggests, soul and body are two causes for all the mental events, soul is immaterial essence and primary cause, and body is material location and secondary cause. The composite substance is the subject of mental event, and it is a movement occurred in the body, originated by the soul. Aristotle's understanding of mental event is hylomorphic.

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