摘要
孔子奠基性阐释的"学而知"是一种实践理智的"知",它既是在"学"的实践中才能获得的,又是为着"学"的实践的。这个实践理智的观点被孟子以"良知"的概念进一步阐发。孟子的阐发有两个最重要的贡献。首先,它指明这种实践理智的最高题材就是"道",通过认识"仁"、"义"、"言"、"性"、"命"、"天"而逐步达到。其次,它使得通过实践来获得这种实践理智的努力的入手处变得更为明白而易于依循。良知是理智的"真实不欺"的"知",同具体实践事务的总体性质在思想中的真实呈现状态相关,是内心的理智权威,并具有当下直觉的性质。良知并非与明智不相容。良知是当下简捷得出的判断,明智是推理的考虑。在良知的概念下,明智则可以被包含进来,作为辅助的理智要素。
The knowledge in the sense of ＂learning-to-know＂, of which Confucius made a fundamental account, is in practical sense an approach of knowing, both obtained through and for practice. This approach was developed further by Mencius under the concept of good knowledge. Mencius＇ concept makes two basic contributions. First, it makes clear that the highest object of this practical reason is ＂Dao＂, and we gradually reach to this knowledge of ＂Dao＂ by recognizing benevolence, justice, words, nature, fate and tian. Second, it makes the starting point that we can make an effort to obtain this practical reason obvious and easy to check. Good knowledge is a knowledge in conformity with an undeceived mind, relevant to the overall nature of the true representation of concrete states of practice, an internal authority of reason, and possesses an immediate intuition. But it is not something that cannot go along with prudence. Good knowledge is a judgment we immediately obtain, while prudence is deliberation. Under the concept of good knowledge, prudence can be involved as an assistant.
出处
《中国人民大学学报》
CSSCI
北大核心
2009年第3期89-96,共8页
Journal of Renmin University of China
关键词
“学而知”
明智
良知
实践
＂learning-to-know＂
good knowledge
prudence
practice
