摘要
围绕“中国哲学”主体性的问题,通常有三种建构方案:第一种是以“哲学”反思“中国”的道路;第二种提倡在反思“中国”之前先行反思“哲学”;第三种则倾向于从哲学自身的发展逻辑反过来看中国思想的贡献。李泽厚是第三种方案的代表,他在后海德格尔时代看到了中国哲学登场的契机,提出了以乐感文化为主要内容的情本体理论,以解决海德格尔哲学所造成的虚无主义危机。乐感文化深入分析了“孔颜乐处”的源初经验,指出了宋儒诠释“孔颜乐处”的偏狭,丰富了“孔颜乐处”命题的内涵。然而,由于他未能彻底摆脱海德格尔的影响,最终错失了更公允地探本中国哲学出发点的时机。
Concerning the issue of the subjectivity of Chinese Philosophy,there are three kinds of structural schemes:first,reflecting on what is“Chinese”by way of“philosophy”;secondly,advocating for reflecting on what is“philosophy”before reflecting on what is“Chinese”;and thirdly one that that tends to conversely look at the contributions of Chinese thought from the developmental logic of philosophy itself.Li Zehou is representative of the third scheme.He saw the opportunity for the emergence of Chinese philosophy in the post-Heideggerian era and proposed a theory of the substance of passion with cultural optimism as its primary content,in order to solve the danger of nihilism caused by Heideggerian philosophy.Cultural optimism involves analyzing the primary experience of“Confucius’s and Yanzi’s happiness”(kong yan le chu孔颜乐处)of Confucius,and pointing out the prejudices of the interpretations of“Confucius’s and Yanzi’s happiness”in Song Confucianism,thus enriching the meaning of the term“Confucius’s and Yanzi’s happiness”.However,because he could not yet completely cast-off Heidegger’s influence,he ultimately missed out on the chance to inquire the starting point of Chinese philosophy more fairly.
出处
《国际儒学（中英文）》
2022年第2期121-128,161,共9页
International Studies on Confucianism
关键词
中国哲学
孔颜乐处
李泽厚
乐感文化
情本体
Chinese philosophy
Confucius’s and Yanzi’s happiness(kong yan le chu孔颜乐处)
Li Zehou
cultural optimism
the substance of passion
