任何一种严格的学说都必须有自己可靠的逻辑起点,儒家生生伦理学将这一起点确定为内觉。所谓内觉,简单说就是在伦理学范围内人的一种自我觉知的能力。此前我通过这种方法确认了智性,欲性的问题也应这样处理。在儒家生生伦理学系统中,欲性是靠内觉发现的,内觉在逻辑上先于欲性,而不能反过来将欲性作为一个未经检验的事实首先确定下来。这看似只是孰先孰后的次第问题,实则关系到两种不同性质理论的分界。就此而言,我与李泽厚的“吃饭哲学”有原则性的不同。 Any kind of strict doctrine must have its own credible logical starting point. Confucian ethics of life defines this starting point as inner consciousness. The so-called internal perception, simply put is in the ethics of human self-awareness of a person’s ability. Earlier I used this method to confirm the intellectual, sexual problems should also be handled this way. In the system of Confucian ethics and ethics, the desire is found by the inner one, the inner sense is logically prior to the desire, and can not in turn determine the oneness as the untested fact. This appears to be only the second most important issue, but actually relates to the demarcation between two different theories of nature. In this regard, I have a principled difference from Li Zehou’s philosophy of eating.