透过胡塞尔的现象学证明笛卡尔的惯性定律

摘要

整个笛卡尔的惯性定律可以建囊在其“心物二分”的论证基础之上。是其所证明过的最让人无可怀疑的“我思故我在”的直接推论。而其前提条件是证明灵魂的“能动性”的“动”与物体“运动”的“动”具有贯通性，并对笛卡尔在奠定科学化主体哲学地位的同时越位地奠定予科学化盼客体哲学C物体哲学）的地位的论证加以补救。胡塞尔对笛卡尔“我思”的现象学的改造就是让？我思’!更为本源地“动”起来，其体现即“内时间意识”，“内时间意识”所构造的“客观时闻”使得灵魂的能动性的“动”与物体“运动”盼“动”贯通起来。通过现象学的悬置方法中立性地考察认识论领域之内的“物”性，可以修正笛卡尔的越位论证。%Cartesian inertia theorem can be proved on the basis of his dichotomy of mind and matter, which is an direct deduction of the doctrine ＂I think, therefore I am＂. However, the prerequisite is to prove that the initiative ＂action＂ of the soul and the ＂move＂ of the moving objects are commensuration, as well as to remedy the offside of the Cartesian argument, both of them can be studied and clarified by Husserl＇s phenomenology. Husserl＇s phenomenological transformation of the Cartesian ＂I think＂ is to make the ＂I think＂ to ＂move＂ originally, which is embodied in Husserl＇s ＂inner time consciousness＂. And by the method of the phenomenological ＂Epoche＂, we can examine the ＂material＂ nature neutrally within the epistemological field, and revise the argument that Descartes laid the scientific position of the object philosophy when he laid the scientific position of the subject philosophy.