By Geoffrey Chen<\/p>\n\n\n\n
\u6211\u5199\u300a\u8ba4\u77e5\u4e3b\u4f53\u4e4b\u540e\u300b(After the Knowing Subject<\/a><\/em>)\uff0c\u5e76\u4e0d\u662f\u56e0\u4e3a\u6211\u5bf9\u65e2\u6709\u54f2\u5b66\u4f20\u7edf\u5931\u53bb\u4e86\u8010\u5fc3\uff0c\u66f4\u4e0d\u662f\u8bd5\u56fe\u5ba3\u5e03\u67d0\u4e9b\u54f2\u5b66\u6d3e\u522b\u5df2\u7ecf\u8fc7\u65f6\u3002\u76f8\u53cd\uff0c\u6b63\u662f\u56e0\u4e3a\u6211\u957f\u671f\u6d78\u6da6\u5728\u8fd9\u4e9b\u4f20\u7edf\u4e4b\u4e2d\u2014\u2014\u4ece\u5927\u536b\u00b7\u4f11\u8c1f<\/a>\u5bf9\u8ba4\u8bc6\u57fa\u7840\u7684\u6839\u672c\u52a8\u6447\uff0c\u5230\u4f0a\u66fc\u52aa\u5c14\u00b7\u5eb7\u5fb7<\/a>\u901a\u8fc7\u6279\u5224\u54f2\u5b66\u5bf9\u8ba4\u77e5\u4e3b\u4f53\u7684\u91cd\u5efa\uff0c\u518d\u5230\u4e8c\u5341\u4e16\u7eaa\u54f2\u5b66\u8bd5\u56fe\u5c06\u77e5\u8bc6\u4ece\u5fc3\u7406\u786e\u4fe1\u4e2d\u9010\u6b65\u62bd\u79bb\u51fa\u6765\u7684\u5404\u79cd\u52aa\u529b\u2014\u2014\u6211\u624d\u9010\u6e10\u610f\u8bc6\u5230\uff0c\u5728\u4eba\u5de5\u667a\u80fd\u5df2\u7ecf\u6df1\u5ea6\u4ecb\u5165\u73b0\u5b9e\u8fd0\u4f5c\u7684\u4eca\u5929\uff0c\u6211\u4eec\u9762\u5bf9\u7684\u95ee\u9898\uff0c\u5df2\u7ecf\u4e0d\u518d\u5b8c\u5168\u843d\u5728\u8fd9\u4e9b\u601d\u60f3\u6700\u521d\u6240\u8bbe\u5b9a\u7684\u63d0\u95ee\u65b9\u5f0f\u4e4b\u5185\u3002<\/p>\n\n\n\n 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\u5728\u8fd9\u4e2a\u610f\u4e49\u4e0a\uff0c\u300a\u8ba4\u77e5\u4e3b\u4f53\u4e4b\u540e\u300b\u5e76\u4e0d\u662f\u4e00\u90e8\u5173\u4e8e\u610f\u8bc6\u6216\u5185\u5728\u4f53\u9a8c\u7684\u54f2\u5b66\uff0c\u800c\u662f\u4e00\u90e8\u5173\u4e8e\u6709\u6548\u6027\u3001\u7ed3\u6784\u4e0e\u53ef\u8fd0\u884c\u6027\u7684\u54f2\u5b66\u3002\u5b83\u8bd5\u56fe\u628a\u77e5\u8bc6\u4ece\u5fc3\u7406\u72b6\u6001\u4e2d\u677e\u52a8\u51fa\u6765\uff0c\u628a\u8ba4\u8bc6\u4ece\u4e3b\u4f53\u7684\u5185\u5728\u89c6\u89d2\u4e2d\u91ca\u653e\u51fa\u6765\uff0c\u4f7f\u4e4b\u91cd\u65b0\u6210\u4e3a\u4e00\u79cd\u53ef\u4ee5\u88ab\u7cfb\u7edf\u751f\u6210\u3001\u7ef4\u6301\u5e76\u8fd0\u4f5c\u7684\u4e1c\u897f\u3002\u7406\u89e3\u5728\u8fd9\u91cc\u5e76\u672a\u88ab\u5426\u8ba4\uff0c\u800c\u662f\u88ab\u653e\u56de\u5230\u4e00\u4e2a\u4e0d\u518d\u5177\u6709\u7279\u6743\u7684\u4f4d\u7f6e\u4e0a\u3002<\/p>\n\n\n\n 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\u300a\u8ba4\u77e5\u4e3b\u4f53\u4e4b\u540e\u300b\u56e0\u6b64\u5e76\u4e0d\u662f\u4e00\u90e8\u53cd\u4f20\u7edf\u3001\u53cd\u4eba\u7c7b\u7684\u4f5c\u54c1\u3002\u5b83\u5e76\u4e0d\u9700\u8981\u901a\u8fc7\u53cd\u590d\u63f4\u5f15\u8fd9\u4e9b\u54f2\u5b66\u5bb6\u7684\u6743\u5a01\u6765\u8bc1\u660e\u81ea\u8eab\u7684\u6b63\u5f53\u6027\uff0c\u4e5f\u65e0\u610f\u53d6\u4ee3\u4efb\u4f55\u65e2\u6709\u7684\u54f2\u5b66\u6846\u67b6\u3002\u5b83\u53ea\u662f\u8bd5\u56fe\u5728\u8fd9\u4e9b\u601d\u60f3\u5df2\u7ecf\u5f00\u542f\u7684\u65b9\u5411\u4e0a\u7ee7\u7eed\u5411\u524d\u2014\u2014\u5728\u4f11\u8c1f\u52a8\u6447\u3001\u5eb7\u5fb7\u91cd\u5efa\u3001\u800c\u84af\u56e0\u3001\u585e\u62c9\u65af\u4e0e\u6ce2\u666e\u5c14\u5df2\u7ecf\u677e\u52a8\u4e3b\u4f53\u4e2d\u5fc3\u7684\u4f4d\u7f6e\u4e0a\uff0c\u5c06\u8fd9\u4e00\u677e\u52a8\u63a8\u5411\u4e00\u4e2a\u5728\u4eba\u5de5\u667a\u80fd\u65f6\u4ee3\u4e0d\u518d\u53ef\u4ee5\u56de\u907f\u7684\u7ed3\u8bba\u3002\u5f53\u4eba\u7c7b\u4e0d\u518d\u662f\u8ba4\u8bc6\u7684\u552f\u4e00\u4e2d\u5fc3\uff0c\u5f53\u7406\u89e3\u4e0d\u518d\u662f\u77e5\u8bc6\u7684\u5fc5\u8981\u6761\u4ef6\uff0c\u6211\u4eec\u6216\u8bb8\u624d\u80fd\u66f4\u6e05\u695a\u5730\u7406\u89e3\uff0c\u5728\u4e00\u4e2a\u5e76\u4e0d\u7b49\u5f85\u6211\u4eec\u7406\u89e3\u7684\u4e16\u754c\u91cc\uff0c\u54f2\u5b66\u4ecd\u7136\u80fd\u591f\u3001\u4e5f\u5fc5\u987b\u7ee7\u7eed\u53d1\u6325\u4ec0\u4e48\u6837\u7684\u4f5c\u7528\u3002<\/p>\n\n\n\n <\/p>\n\n\n\n I wrote After the Knowing Subject<\/em> not because I have lost patience with existing philosophical traditions, nor because I wish to declare any school of philosophy obsolete. On the contrary, it is precisely because I have long been immersed in these traditions\u2014from \u5927\u536b \u00b7 \u4f11\u8c1f<\/a>\u2019s radical destabilization of the foundations of knowledge, through Immanuel Kant<\/a>\u2019s reconstruction of the knowing subject within critical philosophy, and onward to the various twentieth-century efforts to detach knowledge from psychological certainty\u2014that I gradually came to realize that, in an age where artificial intelligence has deeply entered the operation of reality, the problems we face no longer fall entirely within the original forms of questioning established by these frameworks.<\/p>\n\n\n\n As an independent researcher, I do not seek to found a new school in opposition to existing philosophical systems. What concerns me instead is a more fundamental re-examination of a prior question\u2014what philosophy is doing in the age of artificial intelligence, and how philosophical inquiry itself should continue. This line of questioning does not negate tradition; on the contrary, it must be embedded within existing philosophical frameworks, taking them as background, reference, and interlocutor. Without this, any new attempt would lose its coordinates.<\/p>\n\n\n\n If we look back at the trajectory of modern philosophy, the problem had in fact already begun to emerge. Hume had perceived with great acuity that knowledge does not naturally take root in rational subjectivity, but depends instead on habit, association, and the stability of experience. Kant intervened precisely at this rupture, re-establishing the centrality of the knowing subject through an analysis of transcendental conditions, thereby \u201csaving\u201d knowledge. In the twentieth century, as reflection deepened on distinctions such as analytic and synthetic, inner and outer, psychological fact and normative reason, knowledge increasingly came to be understood as a structural entity embedded within an overall system\u2014something that could be discussed, tested, revised, and to a significant extent exist independently of individual psychological conviction.<\/p>\n\n\n\n These lines of thought do not negate one another. Together, they form the field of tension that defines modern epistemology. Yet prior to the emergence of artificial intelligence, one assumption was never truly loosened\u2014whether in empiricism, critical philosophy, or holistic and objectivist approaches, the knowing subject was always tacitly presumed to be the ultimate bearer of knowledge, and understanding was always treated as an implicit condition for knowledge to count as such.<\/p>\n\n\n\n It was against this background that I began to see how a long-standing but rarely isolated assumption had quietly become a bottleneck for contemporary thought. Nearly all major philosophical systems, in one way or another, presuppose the subject\u2019s understanding as the core condition of knowledge. How the world is understood, how knowledge is constituted, how judgments gain legitimacy\u2014these questions have been discussed repeatedly, yet rarely has the following been asked: if understanding itself is temporarily absent, does cognition still occur?<\/p>\n\n\n\n In earlier philosophical contexts, this question might have seemed abstract. Today, however, when artificial intelligence systems are able to generate stable judgments, guide action, and produce real consequences in the absence of understanding, it is no longer a theoretical supposition but an everyday fact. Models can continue to predict successfully without anyone genuinely understanding their internal mechanisms; systems can make effective decisions without anyone being able to explain their inferential paths; institutions can continue to operate even when their meaning is no longer consciously endorsed. Faced with these realities, if philosophy continues to insist on treating subjective understanding as a necessary condition of all knowledge, it must either ignore what is taking place or retreat into increasingly defensive explanations.<\/p>\n\n\n\n For this reason, in this book I adopt a form of methodological restraint\u2014I temporarily set the knowing subject aside. This is neither a negation of the human nor a gesture of disrespect toward philosophical tradition, but a necessary clearing of the ground. Through this clearing, I seek to examine whether knowledge can still stand, whether judgments can still exert constraint, and whether the world can still be described, predicted, and embedded in action once we no longer presuppose that understanding must be present.<\/p>\n\n\n\n In this sense, After the Knowing Subject is not a philosophy of consciousness or inner experience, but a philosophy of effectiveness, structure, and operability. It attempts to loosen knowledge from psychological states and to release cognition from the subject\u2019s internal point of view, allowing it to reappear as something that can be generated, maintained, and operated by systems. Understanding is not denied here, but relocated to a position that no longer enjoys epistemic privilege.<\/p>\n\n\n\n I do not believe that this shift impoverishes philosophy. On the contrary, when philosophy ceases to take responsibility for providing a final resting place for the subject, it is for the first time compelled to confront the structures of reality themselves. Where errors arise, how responsibility is distributed, how risks are formed\u2014these questions can no longer be reduced to the cognitive states of particular subjects, but must be returned to systems, processes, and modes of embedding.<\/p>\n\n\n\n After the Knowing Subject<\/em> is therefore neither anti-traditional nor anti-human. It does not need to rely on repeated appeals to philosophical authorities to establish its legitimacy, nor does it seek to replace any existing framework. It merely attempts, while respecting the historical background and problem-consciousness those frameworks provide, to take one step further\u2014at the point where \u5927\u536b \u00b7 \u4f11\u8c1f<\/a> unsettled, Immanuel Kant<\/a> rebuilt, and where Willard Van Orman Quine<\/a>, Wilfrid Sellars<\/a>, and Karl Popper<\/a> had already loosened the subject\u2019s centrality. It is to carry that loosening toward a conclusion that can no longer be avoided in the age of artificial intelligence. When human beings are no longer the sole center of cognition, when understanding is no longer a necessary condition of knowledge, we may finally be able to see more clearly what role philosophy can\u2014and must\u2014continue to play in a world that does not wait for us to understand it.<\/p>","protected":false},"excerpt":{"rendered":" In an era dominated by AI, understanding the role of the human mind in knowledge production becomes increasingly critical. As models operate without human understanding, the need to rethink our philosophical foundations becomes urgent.<\/p>","protected":false},"author":17897162,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"image","meta":{"_coblocks_attr":"","_coblocks_dimensions":"","_coblocks_responsive_height":"","_coblocks_accordion_ie_support":"","_jetpack_newsletter_access":"everybody","_jetpack_dont_email_post_to_subs":true,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_geoff_meta_description_en":"","_geoff_meta_description_zh":"","_wpcom_ai_launchpad_first_post":false,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"\u300a\u8ba4\u77e5\u4e3b\u4f53\u4e4b\u540e\u300b\u4e2d\u6587\u7248\u5e8f\u8a00","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":false,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2},"jetpack_post_was_ever_published":false},"categories":[212550],"tags":[1868,9581,2380321],"class_list":["post-12068","post","type-post","status-publish","format-image","hentry","category-my-philosophy","tag-philosophy","tag-9581","tag-2380321","post_format-post-format-image",""],"translatepress_titles":{"en_AU":"\u300a\u8ba4\u77e5\u4e3b\u4f53\u4e4b\u540e\u300b\u4e2d\u6587\u7248\u5e8f\u8a00\u8282\u9009"},"jetpack_publicize_connections":[],"jetpack_likes_enabled":false,"jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p1ar9H-38E","jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/geoffreychen.com\/zh\/wp-json\/wp\/v2\/posts\/12068","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/geoffreychen.com\/zh\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/geoffreychen.com\/zh\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/geoffreychen.com\/zh\/wp-json\/wp\/v2\/users\/17897162"}],"replies":[{"embeddable":true,"href":"https:\/\/geoffreychen.com\/zh\/wp-json\/wp\/v2\/comments?post=12068"}],"version-history":[{"count":5,"href":"https:\/\/geoffreychen.com\/zh\/wp-json\/wp\/v2\/posts\/12068\/revisions"}],"predecessor-version":[{"id":12074,"href":"https:\/\/geoffreychen.com\/zh\/wp-json\/wp\/v2\/posts\/12068\/revisions\/12074"}],"wp:attachment":[{"href":"https:\/\/geoffreychen.com\/zh\/wp-json\/wp\/v2\/media?parent=12068"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/geoffreychen.com\/zh\/wp-json\/wp\/v2\/categories?post=12068"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/geoffreychen.com\/zh\/wp-json\/wp\/v2\/tags?post=12068"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}