論早期西田哲學中「自覺」的基本構造──以〈邏輯的理解與數理的理解〉為線索

On the Basic Structure of Self-awareness in Early Nishida-In View of His Discussionof 'Logical Understanding and Mathematical Understanding'

「自覺」是西田對「純粹經驗」的發展的一個邏輯性說明。本論文的目的在依據西田〈邏輯的理解與數理的理解〉（1912）來思考西田早期的「自覺」構造。在這裏有著西田對齊格瓦特與李克特的邏輯思想以及對羅伊斯與戴德金的無限觀念的改造，我們將重點置於李克特的部分，看看西田如何從自身的立場轉化了李克特對邏輯與數理的想法，將「邏輯」與「數理」視為連續性的關係，乃至有所謂「由邏輯往數理」的說法，這形成了後來西田《自覺中的直觀與反省》中自覺的第一個階段。筆者的論點在於，自覺的體系除了無限自我表象的系統之外，還必須包含著一個對「有＋非有」的全體的直覺，這個全體的直覺或體驗才是自覺體系的中心。在行文上，我們先沿著〈邏輯的理解與數理的理解〉的思路，重構西田對「邏輯的理解」（第二節）與「數理的理解」（第三節）的思考，在最後一節（第四節），筆者試著透過《自覺中的直觀與反省》西田對「絕對自由意志」的討論來補充之。在這裏，筆者將西田這種「全體的直覺」連結到海德格對康德的「先驗想像力」的闡釋，西田與海德格都將重點置於經驗中的「無而生有」的領域。西田所謂的「理解之前的理解」或「純粹經驗」指的就是這種全體直覺。筆者個人的觀點也表達在這裏。

In this article, I attempt to throw some light on the basic structure of self-awareness (jikaku), which is one of the central concepts in the philosophy of Nishida, according to his early essay ”Logical Understanding and Mathematical Understanding” published in 1912. Nishida puts forward a theory of logical development of experience which can be considered as the prototype of self-awareness. Here we can see Nishida's incorporation of ideas drawn from Rickert's and Sigwart's logical thinking, Royce's self representative system and Dedekind's definition of infinity into his own system of self-awareness. We focus on Nishida's Rickert-interpretation. It is my view that merely an infinite self-representative or a self-mirroring system cannot explain all the aspects of Nishida's self-awareness for missing the intuition of the whole, which is the core of the system. This ultimate whole which absolute free will intuits is the totality of being (on) and non-being (me on). I try to clarify its meaning according to Heidegger's interpretation of Kant's productive imagination (produktive Einbildungskraft). The article is divided into four sections. After a brief introduction of the theme and method of the article (section one), I try to reconstruct Nishida's argumentations in logical understanding (section two) and mathematical understanding (section three). Finally in the last section (section four), I discuss some insights of Heidegger's interpretation of Kant's productive imagination, and attempt to expound possible horizons opened by Nishida in his discussion of the ”Absolute Free Will.”