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一九二○年代的人生观论述,是跨越欧亚文化的思想运动之一环。“人生观”一詞是現代日文的译詞,译自德國哲學家倭伊铿(Rudolf Eucken,1846-1926)的哲学概念,认为启蒙理性以“我”来归纳、掌控世界,导致主体(我)与客体(非我)分离。因此,寻求主客合一的道路,成为欧亚反启蒙运动的关键课题。倭伊铿提倡希腊传统的“玄学”(即形而上学Metaphysik),呼吁哲学脱离认知科学的歧途,回归人生的探讨。西田由法国哲学的“心的认知”(la connaissance du coeur)概念,进而发展佛教的“一切有情”及“宗教心”概念,由坐禅来达到与道合一的境界。张君劢等,则在打倒孔家店、科学挂帅的五四启蒙运动中,致力于连结儒家传统与欧亚后启蒙运动,使濒临危机的传统文化展开跨文化的连结,重新开创传统文化的现世意义。在此同时,以“唯情哲学”来对抗理性的思潮,也在一九二○年代前后的中国展开,以顾绶昌与袁家华一九二四年的讨论最为全面。对启蒙理性的反动,启蒙时代的休姆及鲁索即已发其端,至一九六○年代而不坠。德勒兹的“情动”(affect)概念,正是晚近对启蒙理性的持续质疑。中国一九二○年代以降的人生观运动所启动的情与理性的讨论,实具有当代意义。
The outlook on life in the 1920s is one of the ideological movements that cross the Eurasian culture. The term “outlook on life” is a transliteration of modern Japanese translated from the philosophical concept of the German philosopher Rudolf Eucken (1846-1926) that enlightenment reasoning is based on “I ” to control the world, Lead to the subject (I) and the object (not me) separation. Therefore, the search for the road of integration of subject and object has become a key issue for the anti-Enlightenment movement in Europe and Asia. Wa Ikeng advocated the Greek tradition of “metaphysics” (Metaphysik metaphysics), called for philosophy from the cognitive science astray, return to life discussion. Nishida is based on the concept of “la connaissance du coeur” in French philosophy, which in turn develops the concept of “all love” and “religious” of Buddhism. . Zhang Junmai et al. In the May Fourth Enlightenment that overthrew Kongjiadian and took the lead in science, they committed themselves to connecting Confucian traditions with the post-Eurasian post-Enlightenment movement so as to cross-culturally link the traditional culture on the verge of crisis and create anew the present-day significance of traditional culture . In the meantime, the ideological trend of opposing rationalism based on “philosophical empathy ” also started in China around the 1920s, so that the discussions between Gu Shouchang and Yuan Jiahua in 1924 were the most comprehensive. The reactionary to the enlightenment rationality, Enlightenment times Hume and Russo have already sent its end, to the 1960s without falling. Deleuze’s concept of “affect” is the constant questioning of Enlightenment’s rationality lately. It is of contemporary significance that the discussion of love and reason initiated by China’s downward movement in the 1920’s will be launched.