| 论楚简《五行》成德进路的“体知”维度 |
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| 引用本文： | 张卫红.论楚简《五行》成德进路的“体知”维度[J].北京师范大学学报(社会科学版),2006(2):94-98. |
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| 作者姓名： | 张卫红 |
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| 作者单位： | 中山大学,哲学系,广州,510275 |
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| 摘 要： | 从楚简《五行》篇非概念化的表达方式和由“思”而“一”、“独”,由“闻见”而“聪明”而“圣智”的成德进路来看,成德证道并非一种经验性的认知活动,而是一种内在直观在个体生命中的呈现,即体悟之知。“体知”与“认知”的根本区别在于:“体知”是一种非对象化的内证性认识活动,我与认识对象在本体意义上合为一体;“认知”则是主客二元对立的对象化认识活动,二者在知行关系、获得途径、表达方式等方面均有不同。儒家的“德性之知”是在“体知”的基础上统合“认知”,因此不能将“体知”之道完全套用西学知识论的框架加以解释,而应当具有中国文化本位的解释视域。
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| 关 键 词： | 楚简《五行》 早期儒家 圣智 体知 认知 |
| 文章编号： | 1002-0209（2006）02-0094-05 |
| 收稿时间： | 2004-03-26 |
| 修稿时间： | 2004-03-26 |
Experiential Cognition of Early Confucians Approaching to Morality in Five Elements |
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| ZHANG Wei-hong.Experiential Cognition of Early Confucians Approaching to Morality in Five Elements[J].Journal of Beijing Normal University(Social Science Edition),2006(2):94-98. |
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| Authors: | ZHANG Wei-hong |
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| Institution: | Department of Philosophy, Zhongshan University, Guangzhou 510275, China |
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| Abstract: | The style of the Five Elements is not a conceptional and general one and its moral approaches are such as from "thinking" to "one-ness" and "uniqueness",and from "knowledge" to "wisdom" and still "sacred wisdom",both of which proclaim that the achievement of morality and the demonstration of Tao is not an activity of experience,but a comprehension through inner bodily demonstration.The essential difference between "experiential cognition" and "rational cognition" lies in that "experiential cognition" is a cognitive activity of internal demonstration instead of external object and it traces to transcendental beings in which subject and object,others and ego are united,whereas "rational cognition" is an object-oriented cognitive activity in which subject and object are opposed.These two kinds of cognition are also different in the relationship of knowing and doing,way of acquisition,and the style of expression.The Confucian School claims for a cognition by morality,which is a unity of "experimental cognition" and "rational cognition" with the former as its foundation.Therefore the Tao in "experiential cognition" cannot be interpreted completely and mechanically in the framework of western academics;it should have its own hermeneutic horizon resting upon Chinese culture. |
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