摘要
把庄子“忘己以体道”的思想同伽达默尔“一个人只有失去自身才能发现自身”的思想加以比较。伽达默尔发展了海德格尔的一个观点 :与一件艺术作品遭遇 ,就是接受一次“冲击”。运用伽达默尔的思想走近庄子 ,可以得到一种道家诠释学。“冲击”的哲学意蕴何在 ?柏拉图认为哲学始于惊讶 ,亚里士多德进而认为 ,哲学始于惊讶 ,但“并不终止于惊讶的对立面” ,即惊讶的消失。庄子与伽达默尔把我们带到了哲学思想的开端。我们发现自己处在哲学的源头处 :一种惊讶的状态。在惊讶的状态中 ,我们陷入未知领域之中 ,失去了置身于熟悉领域之时的确定感。无论是在庄子的认识论 ,还是在他的伦理学与美学思想中 ,忘己都是体道的核心。
We can draw a parallel between the idea of forgetting the self to know the dao from Zhuangzi and the idea that one must lose oneself to find oneself which Gadamer explores. Gadamer's development of the idea of Heidegger that when we encounter a work of art we receive a blow can be applied to our approach to Zhuangzi to arrive at a Daoist hermeneutics. What is the philosophical significance of the blow? Plato remarked that philosophy begins in wonder. Aristotle added that philosophy begins in wonder and 'does not end in its opposite' - the extinction of wonder. Zhuangzi and Gadamer take us to the beginning of philosophical thought. We find ourselves at the origin of philosophy - to the state of wonder. The state of wonder is a state in which we forget the certainty of terra firma and we are plunged into the terra incognita. Forgetting the self is central in knowing the dao in Zhuangzi's discussion of knowledge, ethics, and aesthetics.
出处
《安徽师范大学学报（社会科学版）》
2002年第5期514-519,共6页
Journal of Anhui Normal University(Hum.&Soc.Sci.)
关键词
庄子
伽达默尔
忘己
体道
道家诠释学
儒家
哈贝马斯
艺术
科学
Daoist hermeneutics, deconstruction of Confucius, Truth and Method, Habermas, logic of discovery, art, science
