摘要
从西方哲学的视角来看,中国哲学似乎拙于认识论。这是因为西方哲学的核心关注是真理认知,而中国哲学传统则更关注知"道"。从后者的角度来看,认识论需要突破其真理认知的狭隘框架,形成一个包括技能之知、默会之知、熟识之知、程序之知等知识种类的广义的知识--"功夫之知",或生活的艺术--的学问。所谓命题之知和技能之知,是功夫认知中既互摄而又不能单纯归约为其中某一方的两种形态,而这两个形态也并非功夫认知的全部。功夫认知远比真理认知丰富得多。功夫认知要求体身化,即身体的参与和把所知变为身体的内容,它还要求知道"不知"甚至"弃知"的价值。功夫认知需要对语言的语用功能有足够的认识。从描述功能而言,语言的清晰性和明确性使人倾向于个体化的思路,它具有重要认知价值,但也不利于把握事物的关联和变化。就非描述性功能而言,语言更是丰富的行为方式。描述性的理论体系要求线性的逻辑关联,而功夫体系则遵循功法开展的要求。功夫认知要求功夫主体的全面修炼,即人的内在转化和面向万物的扩展,而不仅仅是理智的培养和资讯的获得。这种修炼的主要方法不是靠接受语言信息,而是通过对楷模的模仿(不同于简单的重复)进行。
Chinese philosophy may look weak in epistemology from a Western philosophical perspective.This is because the central concern of Western philosophy is truth-knowing,whereas the Chinese philosophical tradition is more concerned with knowing the Way of life.The latter's perspective requires an epistemology that goes beyond truth-knowing and extends its coverage to include"know-how",tacit knowledge,knowledge by acquaintance,and procedural knowledge—a broader understanding of knowing that the author would call"gongfu-knowing"or the study of the art of life.The so-called"know-that"and"know-how"are two major forms of gongfu-knowing that are neither mutually exclusive nor reducible to each other.Gongfu-knowing is much richer than truthknowing.It requires embodiment of knowledge,i.e.the participation of the body in the cognitive process and turning what is known into dispositions of the body,and it requires knowing the value of not-knowing.Sufficient understanding of functions of language is also necessary.In terms of the descriptive function,clarity and distinctness in language use have the important value of individuating what we describe,but they also make it difficult to account for connections and changes.In terms of non-descriptive functions,language turns into rich ways of actions.Systems of descriptive theories demand logical connections,whereas systems of gongfu follow the requirement of gongfu development.Gongfu-knowing is not merely about using reason and acquiring information;it involves comprehensive cultivation of the person,which entails both internal transformation and extension of the self to embrace things external.Cultivation of the person is done primarily through imitating models(which is not simple duplication),and not through acceptance of verbal information.This essay does not claim to be constructing a comprehensive gongfu epistemology,yet through listing all the relevant aspects above,the essay does call for such a construction.
作者
倪培民
钱爽(译)
Peimin Ni(Grand Valley State University;Ghent University;Leiden University)
出处
《文史哲》
CSSCI
北大核心
2019年第4期94-113,167,共21页
Literature,History,and Philosophy
基金
贵州省2017年度哲学社会科学规划国学单列课题“儒学心学与工夫论的哲学重构”(17GZGX02)的阶段性成果
