摘要
文章讨论了当代中国哲学研究中格义、反向格义的三个错误。其一,当代中国哲学中,用形上一词来解释metaphysica,这可以看作格义上的错误。如果认定气论是中国思想主根,形上指形式、质料这对范畴出现之前,因而与之对应的西文是pre-form(或pre-matter);形下则指形式、质料这对范畴出现之后,即post-form(或post-matter)。Mataphysica在亚里士多德那里讨论万事万物是其所是的第一原因是形式还是质料,在气论看来,当属形下问题,因而译为形而上学是错误的。其二,唯心一词源自佛学"万法唯心(造)",故而无论形式(ideal、eidos、form)还是质料,均为法相,生于心。这就是说,唯心之原义是破idealism。可见用这个词译idealism是开了佛学的玩笑。其后再行反向格义,用唯物主义称呼气论(气本论),这是把气看作了质。今依亚里士多德思路,译idealism为形本论,相应地materialism译为质本论。气居形上,为pre-form或pre-matter;质与形归属形下。故而视气本论为唯物主义不当。其三,牟宗三对康德智性直观学说的批评,属反向格义;涉及怎样理解康德哲学中的bewuβt。牟宗三批评康德把自由看作公设,主张自由是呈现,根据在于有智的直觉。其实,康德讲自由为公设时,自由概念取存在体义。而在这个概念取心之能力义即看作纯粹实践理性时,则为呈现义。康德认为人没有智性直观(intellektuelle Anschauung),牟宗三坚称人有智的直觉,实则牟氏所谓智的直觉在康德哲学中的对应概念当是bewuβt。牟宗三论智的直觉,主要依据是良知反观(或返照)。bewuβt义为观照,则反观(返照)义当对应selbstbewuβt。
This paper discusses three inaccuracies on the subject of analogical interpretation and reverse interpretation in contemporary Chinese philosophical research. First, it is a mistake to interpret analogical metaphysics as xin shang（形上）. For the qi（气,ether） theory, xin shang is pre-form in the Western phi- losophy while Aristitotelian metaphysics is grounded on form and matter, that is, on xing-xia（ 形下, post- form）. The word wei xin （唯心） that came from Buddism shows both idea （form） and matter are dharma created by mind. second, it is incorrect to regard the qi theory as materialism because qi is pre-matter. Third, Mou Zong-san＇s criticism on Kant＇s intellectual intuition is a sort of reverse analogical interpretation, concerned with the problem of bewusst. Mou thinks that freedom is a kind of revelation as there is a faculty of intellectual intuition, and it is wrong for Kant to regard it as postulate. In fact, what is called by Mou as zhi de zhijue （智的直觉, intellectual intuition） corresponds to Kantian concept of bewusst.
出处
《复旦学报（社会科学版）》
CSSCI
北大核心
2009年第6期58-66,共9页
Fudan Journal（Social Sciences）
关键词
形上
形下
形本论
质本质
观照
反观
pre-form
post-form
idealism
materialism
conscious
self-conscious
