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中国古代学术有自己独特的话语形态,其背后隐含着独特的思维方式。与西方传统哲学那种主客体二分模式的、对象性和概念形而上学的思维方式不同,中国古代学术呈现为一种心物交融、物我一体的,具有直觉性、类比性的被称为“关联性思维”的运思方式。这种思维方式常常用“体”或“体认”来标示,可以说与西方传统哲学的“认识”或“认知”大异其趣,我们有理由把中国古代学术上居于主导地位的思维方式称之为“体认认知”。值得注意的是,19世纪后期以来,西方哲学从不同角度、以不同方式反思着自己的传统,对那种长期占据主导地位的形而上学思维方式不满,相继提出体验、存在之领悟、默会认知等概念,力求在身心统一中寻找人类思维的奥秘。这一反思的学术旨趣在某种意义上与中国传统思维方式具有了相通性,这就提供了一种对话的可能,也让人们在中西两大文化传统的这种“接近”或“趋同”中看到了未来学术的走向与希望。
Ancient Chinese academics have their own unique forms of discourse, which implies a unique way of thinking behind them. Different from the dichotomy of subject and object in western traditional philosophy, the object-oriented and conceptual metaphysical thinking mode, the ancient Chinese academic presents itself as a kind of mind-body blending and materialistic intuition and analogy called “ Related thinking ”way of thinking. This kind of way of thinking is often labeled with “body ” or “body ”, which can be said to be quite different from “cognition ” or “cognition ” of the western traditional philosophy. Ancient academic dominance in the way of thinking called “cognitive cognition ”. It is worth noting that since the latter part of the 19th century, Western philosophy has reconsidered its own tradition in different ways and in different ways, dissatisfied with the long-held metaphysical way of thinking, and successively proposed experiential, existential and tacit understanding And other concepts, and strive to unify the body and mind to find the mystery of human thinking. The academic purpose of this reflection, in a certain sense, has the same connection with the traditional Chinese way of thinking, which provides a possibility of dialogue and allows people to hold such “closer” or “closer” to the two major cultural traditions of China and the West. “Convergence” in the future to see the academic direction and hope.