【作者】 柳海涛；

【导师】 万小龙；

【作者基本信息】 华中科技大学 ， 科学技术哲学， 2009， 博士

【摘要】 塞尔是国内学界熟知的当代美国著名哲学家，尤其是他的言语行为理论、生物学自然主义和“中文屋”论证。然而，他的社会哲学却鲜有人关注，本文是对塞尔社会哲学的系统研究。塞尔的社会哲学其实是一种社会本体论，是运用他的言语行为理论和意向性理论对社会实在建构过程的分析。塞尔对社会实在的说明区别于社会科学的经验实证主义，而是一种语言和逻辑的分析，所以，他的社会哲学思想应仍属于语言哲学的范畴。其基本思想可表示为：共同体通过集体意向性在特定情境中把某种功能赋予对象X，获得新功能的对象X因此而被看作Y。它蕴含了三个基本概念：(1)集体意向性：个体心灵如何协调而形成了集体意向性；(2)功能赋予：Y的功能是一种地位功能，不是因为X的物理化学结构而具有，仅仅在于集体的共同接受和认可；地位功能的本质是一种道义权利，因此，新功能就必须用语言符号来表征，即从X到Y是语言表征的过程；(3)建构规则：赋予对象X新功能的规则是什么。这三个概念并没有什么神秘之处，它们在日常生活中通常是自然而然地发生的：人们承认我手中这张特殊的纸是一百块钱。人们承认就是集体意向性；把钱的功能归属于这张纸就是功能赋予；共同把这张纸算作是钱就是建构规则。钱的功能必须用“100”这样的语言符号表征出来，单纯从纸的物理结构是推不出钱来的。社会不是由物理因素得以整合，而是通过道义权利联结为一个有机整体。制度事实的本质是道义论。通过对塞尔社会实在建构过程的分析，认为：第一，社会实在是一种客观化的主观性意义，集体意向性是这种客观性的保证。第二，社会实在的创造离不开语言符号的表征。制度事实的创造过程，即是语言符号的表征过程。因而，作为社会客观性之保证的集体意向性和作为社会实在之根本的语言符号就成为社会制度事实的内在构成部分。集体意向性说明制度事实在本体论上依赖于人们对它的接受和服从，语言符号把这种接受公共化和固定化。在评析塞尔社会本体论思想的基础上，把制度事实重新定义为以规则为中心的道义结构。言语行为是一种受规则控制的行动，它对制度事实的创造受规则的支配。但是，遵循规则本身是一种反思性的双重行为，它既是对当下规则的解读又建构着新规则。因此，社会实在的建构和规则的建构是同一过程。那么，社会秩序和社会转型就可看作是对规则的不断解读和重构的过程。最后结束语部分简单反思了中国社会的现代性道路，社会实在有赖于集体意向性和语言的表征与建构，社会的本质是一套意义和价值体系，它在本体论上蕴含着社会共同体的集体意向。因此，社会成员共同精神家园的塑造，以及对马克思主义语言在中国传统文化语境中的反复解读就成为中国社会现代性建设的首要任务。由于社会实在的建构和规则的建构具有同一性，制度事实的本质是道义权利关系，则以建设“和谐社会”为目标的社会转型的成功就取决于以规则为中心的道义结构的重新确立。除导论外，全文共四章，第一章介绍塞尔的社会本体论思想，认为意向性和语言符号是社会实在蕴涵的两个内在要素；紧接着第二章和第三章分别论述作为社会客观性之保证的集体意向性和作为社会实在之根本构成部分的语言符号；第四章对塞尔的社会哲学进行评价，分析它的积极意义和局限性，并对制度事实提出了一种新的概念；最后在结束语中简单思考它对中国社会现代性的启示。更多还原

【Abstract】 John R. Searle is one of the most famous modern philosophers who is we well known,especially his philosophy of language and philosophy of mind. However we have not paymore attention to Searle’s philosophy of society. This dissertation is a systemic researchabout it. His philosophy of society essentially is social ontology. Searle has investigatedthe social reality in view of his theories of intentionality and speech act. His main idea canbe generalized as follow: Collectivity assign some function to X in context C throughcollective intentionality, thereout count X as Y. It implicates three important conceptions:(1)Collective intentionality. How the different individual minds compose collectiveintention. (2)The assignment of function. The function of Y is a status function, its essenceis deontology, so this function is not performed in virtue of the physical structure of theperson or the object, but rather, in virtue of the fact that the collective intentionalityassigns a certain status to the person or object and that status enables the person or objectto perform a function which could not be performed without the collective acceptance andadmittance. Therefore, the status function could not exist without linguistic representation,the process of X to Y is also a process of representation. (3)The rule of construction. Itsmeaning is what is the rule of creating institutional fact Y. The logic form of the rule is Xcount as Y in context C. These three conceptions have not any mystery, they are veryfamiliar in our society. For example, people admit this especial paper in my hand is a onehundred dollar bill. People’s acceptance is collective intentionality, assigning the functionof money to this paper is the assignment of function, people together counting this paperas money is the rule of construction. The function of money have to be represented by"100", the form of this representation is in the broadest sense linguistic. Society iscomposed an organic whole by deontology, not the physical structure.Through the analysis of Searle’s social ontology, this paper draws some conclusions: The first, the social reality is objected subjectivity meanings. The collective intentionalityis the guarantee of this objectivity. The other is that the construction of social reality needsthe representation of linguistic. The process of the creation of institutional fact is also theprocess of linguistic representation. Therefore, intentionality and language is the keyelements of social reality.On the base of this understanding, the author improves an alternative conception ofinstitutional reality: Institutional reality is the structure of deontology in middle of rules.According to this new conception, the change of society could be defined as the changesof the deontology’s structure. Action not only has to abide the presently rules, but alsoimplicates the possibility of reconstruction of the new rules. Therefore, the social changedepends on the reflection of the rules. The path of China society’s modernity isparticularly, it is very different of western’s. The history of China’s reform can be seen asthe process of ceaseless reinterpretation of Marxism. In conclusion, the article figures outthat the success of social change in China relies on the establishment of the newdeontology’s structure.Except the preface, all the dissertation is made up of four chapters. The first chapterintroduces and remarks Searle’s main idea about the construction of social reality. Thesecond chapter discusses the collective intentionality which as the pre-conditionalconception of social action. The third chapter argues the theory of speech act. Speech actcould create institutional fact by saying a sentence in appropriate context. The fourthchapter analyses the innovations and limitations about Searle’s philosophy of society. Inconclusion, the author reflects the modernization road of Chinese society.更多还原