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牟宗三对道德问题的处理包含两个严重的失误。失误之一是从先天规范的逻辑意义来理解道德的本质,这归根结底与牟宗三对西方近代哲学的信念不加批判地接受有关。伽利略和笛卡尔引导的对自然世界和科学的数学化理解,根本上使客观性信念成为近代思维不言而喻的原则,数学-逻辑真理对认识论的主观性克服,导致了对科学知识和道德的逻辑的解释,作为这一主导性信念的结果就是对道德作先天规范的理解。失误之二是牟宗三将道德收缩到道德本心和个体自我完善的做法,看似解决了本体与功夫的统一性问题,但作为共同体的社会意义上的公共善完全被忽略了,道德的主体间性问题根本未得到重视。本文尝试提出另外一种观点,即作为先天规范的道德,其客观性和真理性必须回溯到主观的生活世界上,并从公共善的社会意义上理解道德问题的复杂性。
Mou Zongsan’s handling of moral issues involved two serious mistakes. One of the mistakes is to understand the nature of morality from the logical meaning of innate norms, which, in the final analysis, is uncritically accepted by Mou Zongsan’s faith in Western modern philosophy. Mathematical understanding of the natural world and science guided by Galileo and Descartes fundamentally made the objectivity beliefs the self-evident principle of modern thinking. The subtle overcoming of epistemology by mathematical truth-logic led to the realization of scientific knowledge and morality As the result of this dominant belief is the understanding of moral norms of innate norms. The second mistake is Mou Zongsan’s moral constriction to moral self-improvement and individual self-improvement. It seems to solve the problem of the unity of the noumenon and the kung fu. However, the public good as the community in the social sense is completely ignored. The main body of morality Indiscriminate problems have not been given any attention at all. This article attempts to put forward another view that the objectivity and truth of congenital norms must go back to the subjective life world and understand the complexity of moral issues from the social significance of public good.