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佛教現象學
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gustav Wrote: ------------------------------------------------------- > Week03: What's real and what's ideal? > > That which you are conscious of via apperception > is real. That which you are conscious of not via > apperception is ideal. > (I) Apperception, metaphorically speaking, is an > act to bring the non-conscious given blind > intuition to be the object of one's thought. An > object which is apperceptable implies to be both > intuitively and conceptually cognizable. That is, > the real conscious experience is knowable to the > subject as synchronically intuitive and conceptual > (nevertheless allowing psychologically either > intuitive or conceptual). > Ideal consciousness is the mental state which is > (II) an intuition that no concepts can be > adequately correspondent with at all, or (III) a > concept that no intuitions can be adequately > correspondent with at all. > > My experience and description: > > (I) Being caused with the senses, the mind > operates following a proper set of rules (of > empirical concept, categorially coordinated) so > that the subject feels something (the object) and > appears. For instance, when you see an object, > you actually (a) apply the set of rules of the > coordination of categories (so that you anticipate > something as a limited unit, which has a start and > an end, as a real substance indicating real > actuation of senses, as in a relation that you can > classify it as a real object, and as in an > assertive mode toward the judging subject) to the > proper application target (the result of the very > operation), so that (b) the mind operates; in such > an operation, (c) your self-awareness rises and at > the same time (d) is aware of the object as how it > has been anticipated by the very awareness. If you > see an object as a tree, you (a) apply the set of > rules of the concept tree categorially > coordinated ( so that you anticipate something as > a limit unit as tree, as a real substance > indicating real actuation of senses as such and > such properties, as in a specific location of the > classification system your community has > collectively structured, and as in an assertive > mode toward the judging subject) to the proper > application target (the result of the very > operation), so that (b), (c), and (d). (a), (b), > (c) and (d) take place at the same time, this is > the insight of apperception. > > (II) The mind operates following its own way > (subjective principle of reason), and no sets of > rules are well applied, or all possible sets are > well applied. The subject feels and appears when > sets of rules are followed in turn, or when all > possible sets of rules are followed at once. For > instance, when you apply A concept to your present > conscious target and then you apply B concept, > then C concept to the present conscious target, > all in the categorical relation (predication), you > find that all of them are somehow suitable for the > target and yet none of them can adequate, i.e., > properly applied as we can in (I). Now, the > awareness the self-awareness is aware of is its > own slef-product in productive imagination, an > aesthetic idea, which has no adequate > correspondent concepts. > > (III) By means of the coordination of the > categories, i.e., the objective principle of > reason, the concepts are systematized in > classification systems. The concepts implying > these systematizing principles have no adequate > intuitions, are ideal, and they are rational > ideas. > Via apperception, we are experiencing in the > sensible world, phenomenologically. Via the > consciousness of aesthetic ideas and rational > ideas, we are conscious of something strange-not > as in the phenomenal world, not as in real space > and time. > > Transcendental idealism should be understood in > contrast with the distinction of reality and > ideality above, I suggest. But to spell out the > suggestion, I need to pay more effort describing > how rational ideas and aesthetic ideas communicate > with each other.