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題名 | 中國形上學的三個向度=The Three Dimensions of the Chinese Metaphysics |
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作者 | 鄔昆如; | 書刊名 | 哲學與文化 |
卷期 | 30:2=345 2003.02[民92.02] |
頁次 | 頁3-18 |
專輯 | 形上學專題 |
分類號 | 160 |
關鍵詞 | 形上學; 物理; 倫理; 隱喻; 儒家; 道家; 孔子; 孟子; 老子; 莊子; 內存; 超越; 存有; 本體; Metaphysics; Physic; Ethic; Metaphor; Confucianism; Taoism; Confucius; Mencius; Laotzu; Chuangtzu; The inner existence; Transcendence; Being; Ousia; |
語文 | 中文(Chinese) |
中文摘要 | 一、有別於西洋形上學「字義」,以及某方面的「實質義」的「物理之後」(Meta-physica),中國形上學的內涵,可以說廣泛得多:除了「物理之後」之外,尚有「倫理之後」(Meta-ethica),以及「符號之後」(Meta-phoriCa)。 當然,「物理之後」的形上學,其「超物理」仍然是以「符應」(Conformity)作為真理的判準;而「倫理之後」的「超倫理」,以及「符號之後」的「超符號」則是以「體驗」和「開悟」(AIetheia)為通往真理的道途。 二、「物理之後」的形上學進路,原由西洋希臘古代哲人亞里士多德(Aristotle,384-322 B.C.)開其瑞,而中世紀大哲多瑪斯(ThomasAquinas,1224-1274)極其流。近代以還,由於「物理學」日新月異,奠基於物理,卻同時要「超越」物理的形上學,因而路途坎坷,吃盡苦頭:有近代哲學之父笛卡兒 (Rene Descartes,1596-1650),把形上學從高空拉下,使其與物理學平起平坐:這種形上形下混淆的趨勢,雖不足以泯滅理性向上攀爬,直至形上領域的傾向;然而, 後來的德國大哲康德 (Immanuel Kant,1724-1804),左右開弓,右打傳統的因果原則,左打新興的理性主義,以及經驗主義;實有投鞭斷流的危機;尤其是其犧牲形上學來奠定物理學;更有經驗主義(Empiricism),以及由之開展的分析哲學(Analytical Philosophy),乾脆否定形上學的存在可能性;形上學因此遭受到莫之能禦的空前大災。可幸,當代的新士林哲學 (Neo-Scholastic Philosophy),挾其 「永恆哲學」(Philosophia perennis)的千年傳統,己逐漸超越「物理之後」的思想進路,而設法與當代各種新興的學問交往、交流、交融,希冀重建形上學的光輝。 三、「物理之後」的思想進路,是透過對感官世界現象的觀察,審視感官世界背後的真象。(易經•繫辭傳》也有這種思想進路:其中伏犧晝八卦,利用了仰觀俯察,在「以類萬物之情」之外,卻又能「以通神明之德」,就是典型的例子。可是,中國哲學一直以儒家為主流,倫理道德始終是思想的核心;其形上學因而是「倫理之後」,其思想進路是透過對「道德規範」,去尋找道德的最終基礎。儒家從孔子(551-479 B.C.)開始,除了提出各種德目,勸人行善避惡之外,就是指出「為何道德」的哲學問題,同時在某些方面,也提出了明確的答案。「天」概念就是其中的核心。 四、中國哲學除了儒家之外,就是道家。道家從老子(ca.571-467B.C.)開始,就被認為有高深的形上思想;其對「道」概念的探討,可說是標準的「本體論」(存有學)課題。不過,《道德經》肯定「道」的「不可道」,而是需要透過「隱喻」來理解,因而其形上學就成為「符號之後」的性格。 「道」雖然祗能「宇之曰道」,但其形上的本體性格,卻仍然非常明確。 五、孔子超越的「天」,由孟子(372-289 B.C.)的「盡心知性而知天」,以及「存心養性以事天」的學說,蛻變成為內存的;及至到了宋明,新儒更把天地萬物,都放入人心中;真正達到,極端唯心論,(Exaggerate IDealism)的境地。另一方面,老子超越的「道」,也由莊子 (ca.369-286 B.C,)的「道在屎溺」,蛻變成為內存的;這種「道無所不在」的思想,就一直成為道家二千年來的「泛神論」(Pan-theism)學說。 六、無論「存有」本體的超越或內存,也無論是唯心或泛神,中國形上學的思想進路,吾人仍然能爬疏出「物理之後型」、「倫理之後」、「符號之後」的三面向度。 |
英文摘要 | I. Being different from both the ‘literal meaning’ of the western metaphysics and in certain sense the ‘real meaning’ of ‘Meta-physica’, the inner meaning of Chinese metaphysics would be broader, that is to say, in addition to ‘Meta-physica’, there are ‘Meta-ethica’ and ‘meta-phorica’ in Chinese metaphysics. Of course, the ‘supra-physic’ of the metaphysics of ‘Meta-physica’ still takes ‘conformity’ as the criterion of judgment. And the ‘supra-ethic’ of’Meta-ethica’ and the ‘supra-symbolic’ of ‘Meta-phorica’ take ‘experience’ and ‘understanding (Aletheia)’ as the way to the truth. 2. The Greek philosopher Aristotle (384-322 B.C.) is the originator of the metaphysical approach of ‘Meta-physica’, and Thomas Aquinas (1224-1274), the great philosopher in the Middle Ages, takes it to the summit. From the modem time onwards, owing to the rapid development of physics, metaphysics, which is based on physics and at the same time ‘transcends’ physics, faces a rough time. The father of modem philosophy, Rene Descarte (1596-1650) makes metaphysics equal with physics. The confoundedness of metaphysics and physics, however, is not enough to curb the tendency of reason towards the realm of metaphysic. Then the German philosopher Immanuel Kant (1724-1804) attacks on the one hand the principle of causality and criticizes on the other hand Rationalism and Empiricism, which leads to many crises, especially sacrificing metaphysics to make basis for physics. Moreover, Empiricism and its later development, Analytical Philosophy, deny the possibility of metaphysics. Thus metaphysics encounters an enormous catastrophe. Fortunately, the contemporary Neo-Scholastic Philosophy with its millennial tradition of ‘Philosophy perennis’ gradually surpasses the approach of ‘Meta-physica’ and tries to communicate with modem sciences in order to recover the glory of metaphysics. 3. The approach of ‘Meta-physica’ examines the reality behind the sensible world by virtue of observing the sensible world, which is the same as the way of thinking in the Great Appendix of the I-King. Take a classic example, Fu Shi draws the eight trigrams by virtue of observing the world, which could see through the power of the divine and the imperceptible expressions of all things. However, Confucianism is always the mainstream of Chinese philosophy, of whose thought morality is the core. The Confucian metaphysics is therefore ‘Meta-ethica’, whose way of thinking is looking for the ultimate basis of morality through ‘moral prescription. Starting with Confucius (551-479B.C.), besides proposing various virtues, and doing what is good and avoiding what is evil, Confucianism points out the philosophical question ‘Why is morality’ and meanwhile in certain respects gives explicit answers to it. The notion of ‘Heaven’ is the central idea. 4. In addition to the Confucianism, there is Taoism in the Chinese philosophy. Starting with Laotzu (ca. 571-467 B.C), Taoism is regarded as having profound metaphysical thought. The Taoist discussion of’Tao’ could be seen as a standard theme of ‘ontology’. Whereas, Tao-te-king affirms the ‘Tao’ as the’ unnamed Tao’ which can only be understood through ‘metaphor’. Therefore his metaphysical achievement has the character of ‘Metaphoric’. Although ‘Tao’ can only be ‘named as Tao’,yet its metaphysically ontological character is still manifested. 5. Mencius (372-289 B.C.), on the one hand, changes Confucius’ transcendental ‘Heaven’ into the inner existence by virtue of the theories of ‘knowing Heaven through studying mind and nature’and ‘knowing Heaven through cultivating mind and nature’. in the Sung and the Ming Dynasties, the Neo-Confucianists put all things in the human mind, which really arrives at the realm of ‘the Ultimate Idealism’. Chuangtzu (ca. 369-286 B.C.), on the other hand, transforms Laotzu’s transcendental ‘Tao’ into the inner existence through his theory of’Tao in excrement.’ This thought of’Tao is everywhere’ has become the Taoist Pan-theism for two thousand years. 6. No matter whether ‘being’ is ontological transcendence or inner existence, and no matter whether it is ideal or pan-theistic, the ways of thinking of the Chinese metaphysics can still be seen from the three dimensions: ‘Meta-physica’, ‘Meta-ethica’, and ‘Meta-phorica’. I. Being different from both the ‘literal meaning’ of the western metaphysics and in certain sense the ‘real meaning’ of ‘Meta-physica’, the inner meaning of Chinese metaphysics would be broader, that is to say, in addition to ‘Meta-physica’, there are ‘Meta-ethica’ and ‘meta-phorica’ in Chinese metaphysics. Of course, the ‘supra-physic’ of the metaphysics of ‘Meta-physica’ still takes ‘conformity’ as the criterion of judgment. And the ‘supra-ethic’ of’Meta-ethica’ and the ‘supra-symbolic’ of ‘Meta-phorica’ take ‘experience’ and ‘understanding (Aletheia)’ as the way to the truth. 2. The Greek philosopher Aristotle (384-322 B.C.) is the originator of the metaphysical approach of ‘Meta-physica’, and Thomas Aquinas (1224-1274), the great philosopher in the Middle Ages, takes it to the summit. From the modem time onwards, owing to the rapid development of physics, metaphysics, which is based on physics and at the same time ‘transcends’ physics, faces a rough time. The father of modem philosophy, Rene Descarte (1596-1650) makes metaphysics equal with physics. The confoundedness of metaphysics and physics, however, is not enough to curb the tendency of reason towards the realm of metaphysic. Then the German philosopher Immanuel Kant (1724-1804) attacks on the one hand the principle of causality and criticizes on the other hand Rationalism and Empiricism, which leads to many crises, especially sacrificing metaphysics to make basis for physics. Moreover, Empiricism and its later development, Analytical Philosophy, deny the possibility of metaphysics. Thus metaphysics encounters an enormous catastrophe. Fortunately, the contemporary Neo-Scholastic Philosophy with its millennial tradition of ‘Philosophy perennis’ gradually surpasses the approach of ‘Meta-physica’ and tries to communicate with modem sciences in order to recover the glory of metaphysics. 3. The approach of ‘Meta-physica’ examines the reality behind the sensible world by virtue of observing the sensible world, which is the same as the way of thinking in the Great Appendix of the I-King. Take a classic example, Fu Shi draws the eight trigrams by virtue of observing the world, which could see through the power of the divine and the imperceptible expressions of all things. However, Confucianism is always the mainstream of Chinese philosophy, of whose thought morality is the core. The Confucian metaphysics is therefore ‘Meta-ethica’, whose way of thinking is looking for the ultimate basis of morality through ‘moral prescription. Starting with Confucius (551-479B.C.), besides proposing various virtues, and doing what is good and avoiding what is evil, Confucianism points out the philosophical question ‘Why is morality’ and meanwhile in certain respects gives explicit answers to it. The notion of ‘Heaven’ is the central idea. 4. In addition to the Confucianism, there is Taoism in the Chinese philosophy. Starting with Laotzu (ca. 571-467 B.C), Taoism is regarded as having profound metaphysical thought. The Taoist discussion of’Tao’ could be seen as a standard theme of ‘ontology’. Whereas, Tao-te-king affirms the ‘Tao’ as the’ unnamed Tao’ which can only be understood through ‘metaphor’. Therefore his metaphysical achievement has the character of ‘Metaphoric’. Although ‘Tao’ can only be ‘named as Tao’,yet its metaphysically ontological character is still manifested. 5. Mencius (372-289 B.C.), on the one hand, changes Confucius’ transcendental ‘Heaven’ into the inner existence by virtue of the theories of ‘knowing Heaven through studying mind and nature’and ‘knowing Heaven through cultivating mind and nature’. in the Sung and the Ming Dynasties, the Neo-Confucianists put all things in the human mind, which really arrives at the realm of ‘the Ultimate Idealism’. Chuangtzu (ca. 369-286 B.C.), on the other hand, transforms Laotzu’s transcendental ‘Tao’ into the inner existence through his theory of’Tao in excrement.’ This thought of’Tao is everywhere’ has become the Taoist Pan-theism for two thousand years. 6. No matter whether ‘being’ is ontological transcendence or inner existence, and no matter whether it is ideal or pan-theistic, the ways of thinking of the Chinese metaphysics can still be seen from the three dimensions: ‘Meta-physica’, ‘Meta-ethica’, and ‘Meta-phorica’. |
本系統之摘要資訊系依該期刊論文摘要之資訊為主。