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牟宗三是现代中国哲学史上致力于本体论建构的典型代表,其学说的根基在于传统儒家的实践智慧,展现为一种“实践智慧学的本体论”。在本体论的进路方面,牟氏在建构本体论体系时,从道德实践的进路契入本体,延续了其中期将儒学“本体宇宙论一路”视为“道德实践一路”之圆满发展的思想。在本体论内涵方面,牟氏指出在实践中呈现的道德之体之所以能够成为终极本体,是因为儒家所谓的“道德实践”不仅仅是康德所讲的伦理义涵,更为重要的是代表人之为人的存在义涵;万事万物的既成存在也并非真正的本体,只有在道德实践的润化中才具有本体论意义。在本文看来,牟氏在建构本体论时所采纳的康德自律道德学说与作为其根本精神的儒家实践智慧之间存在着张力,但其在基本精神上指向实践本体论的理论思考为现代中国哲学的本体论建构展示出一种可能的方向。
Mou Zongsan is a typical representative devoted to the construction of ontology in the history of modern Chinese philosophy. The foundation of his theory lies in the practical wisdom of traditional Confucianism, which manifests itself as an ontology of practical wisdom. In the process of ontology, when Mou constructed the system of ontology, he deconstructed himself from the path of moral practice and continued his thought that Confucianism “cosmopolitanism all the way ” was “moral practice ” The idea of a successful development. On the ontological connotation, Mou pointed out that the moral body presented in practice can become the ultimate noumenon because the so-called “moral practice” of Confucianism is not only the ethical connotation of Kant which is more important Is the human being’s meaning of existence and meaning; the existing existence of all things is not the real one, only has the ontological significance in the moistening of moral practice. In this paper, it seems that there is tension between Kant’s moral doctrine of self-discipline adopted by Mou in the construction of ontology and Confucian practical intelligence as its fundamental spirit. However, his theoretical thinking pointing to practical ontology as the basic idea of modern China The ontological construction of philosophy shows a possible direction.