greatwind
知名会员
今日浏览人文小屋,发现一个异常奇怪的现象,即只大量转韩寒极其【团队】的文章,而对方舟子【团队】的文章,居然没有人转。也许是很多人认为微博更热闹,无心留恋此处,也有很多人会认为方舟子的文章好无质疑效力,尤其是对于偏【文】的人看来,文本分析如何就能成为一种认定事实的手段了呢?尤其是对认定文学作品。所以很多人还抛出了“文革”论。但是,我还是认为,这种对待文本分析效力的态度,实在不应该成为拥有众多分析哲学方面网友的人文小屋论坛里的主流观点。
今日阅读与戴维森有关的东西的时候,偶然发现一段现成的论述可以用来说明这个问题,鉴于这里牛人无数,我就不多做解释原文理论基础,仅直接呈现原文观点,稍作简译,然后由此做推论:
“A necessary condition for interpreting a subject’s behaviour,
therefore, is the disclosure of “a degree of logical consistency in the
thought of the speaker” (Davidson 2001a: 211). Finding such
coherence is neither a charitable assumption nor an empirical
hypothesis about the intellectual capacities of a subject, nor is it a
“commonsense [rule] of thumb that might, like all common sense,
sometimes offer bad advice”.
19 It is, rather, “the foundation of
intelligibility on which all interpretation rests” (Davidson 1990e:
320), because the basic norms of rationality are a condition on
speaking a language and having thoughts. Failure to locate suffi-
cient consistency in an individual’s behaviour means there is
nothing to interpret: if “we fail to discover a coherent and plausi-
ble pattern in the attitudes and actions of others we simply forego
the chance of treating them as persons” (Davidson 1980a: 222).”(出自Marc Joseph的Donald Davidson:philosophy now,一书66页)
此文大意是:一个主体行为的可解释性是以其言语是否逻辑自洽为前提。如果我们不能在其中找到态度和行为的一致性,则我们会放弃把此家伙当人来看。
而方舟子等人做的文本分析,即是对韩寒文字中逻辑呈现的态度和其在环境中的行为的一致性进行分析。如果接受戴维森的论断,那么综合目前所有材料,给出代笔结论是达到这种态度和行为一致性要求的唯一可能性方式。所以,要么韩寒给出更多的资料,在不接受代笔论断的前提下,使现有材料在加入新材料后,通过调整整个推论关系,从而达成自洽。要么,韩寒就等于承认代笔。如果,韩寒不接受上述选项,还继续说不存在代笔,那么我们就只能不把韩寒当【人】来看了。
(ps:此处只为说明基于戴维森的观点文本分析,是如何可能有效的用于对代笔与否这一问题的质疑,以及面对这种质疑,如何才能有效的化解。而至于韩寒是如何把自己越描越黑的,请大家多去看看方舟子方面的分析,我就不转帖过来了。)
今日阅读与戴维森有关的东西的时候,偶然发现一段现成的论述可以用来说明这个问题,鉴于这里牛人无数,我就不多做解释原文理论基础,仅直接呈现原文观点,稍作简译,然后由此做推论:
“A necessary condition for interpreting a subject’s behaviour,
therefore, is the disclosure of “a degree of logical consistency in the
thought of the speaker” (Davidson 2001a: 211). Finding such
coherence is neither a charitable assumption nor an empirical
hypothesis about the intellectual capacities of a subject, nor is it a
“commonsense [rule] of thumb that might, like all common sense,
sometimes offer bad advice”.
19 It is, rather, “the foundation of
intelligibility on which all interpretation rests” (Davidson 1990e:
320), because the basic norms of rationality are a condition on
speaking a language and having thoughts. Failure to locate suffi-
cient consistency in an individual’s behaviour means there is
nothing to interpret: if “we fail to discover a coherent and plausi-
ble pattern in the attitudes and actions of others we simply forego
the chance of treating them as persons” (Davidson 1980a: 222).”(出自Marc Joseph的Donald Davidson:philosophy now,一书66页)
此文大意是:一个主体行为的可解释性是以其言语是否逻辑自洽为前提。如果我们不能在其中找到态度和行为的一致性,则我们会放弃把此家伙当人来看。
而方舟子等人做的文本分析,即是对韩寒文字中逻辑呈现的态度和其在环境中的行为的一致性进行分析。如果接受戴维森的论断,那么综合目前所有材料,给出代笔结论是达到这种态度和行为一致性要求的唯一可能性方式。所以,要么韩寒给出更多的资料,在不接受代笔论断的前提下,使现有材料在加入新材料后,通过调整整个推论关系,从而达成自洽。要么,韩寒就等于承认代笔。如果,韩寒不接受上述选项,还继续说不存在代笔,那么我们就只能不把韩寒当【人】来看了。
(ps:此处只为说明基于戴维森的观点文本分析,是如何可能有效的用于对代笔与否这一问题的质疑,以及面对这种质疑,如何才能有效的化解。而至于韩寒是如何把自己越描越黑的,请大家多去看看方舟子方面的分析,我就不转帖过来了。)