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冯契关注知识与智慧的关系问题并力图通过建构“智慧说”来解决这一问题,从思想来源上看,是对20世纪中国哲学传统进行深刻反思、力求走出20世纪中国哲学中的知识论化倾向的结果。正是在认真阅读金岳霖的《知识论》手稿和《论道》并和金岳霖讨论的过程中,冯契碰到了知识与智慧的关系问题。由此,冯契给自己规定了哲学研究的任务:“根据实践唯物主义辩证法来阐明由无知到知、由知识到智慧的辩证运动。”亦即立足于实践唯物主义辩证法,以实践为基础贯通知识与智慧,把知识转化为智慧,把认识论由知识理论扩大为智慧学说,从而打通认识论与本体论。个性化与中国化构成了“智慧说”的主要特点。“智慧说”在认识论和本体论两方面都突破了苏联哲学模式的教科书体系,并多有创获。
Feng Qi pays close attention to the relationship between knowledge and wisdom and seeks to solve this problem through the construction of “wisdom theory.” From the perspective of his ideological origin, Feng Qi profoundly rethought the Chinese philosophical tradition of the 20th century and strive to get out of the Chinese philosophy of the 20th century The result of epistemic tendency. It is during the process of carefully reading Jin Yuelin’s “epistemology” manuscripts and “On Tao” and discussing with Jin Yuelin that Feng Qi encountered the relationship between knowledge and wisdom. Thus, Feng Qi prescribed himself the task of philosophical research: “According to the practical materialist dialectics to clarify the dialectical movement from ignorance to knowledge, from knowledge to wisdom.” That is, based on practical materialist dialectics, to practice as The foundation runs through knowledge and wisdom, transforming knowledge into wisdom, and expanding epistemology from knowledge theory to wisdom theory, thus getting through epistemology and ontology. Personalization and sinicization constitute the main features of “wisdom said ”. “Wisdom is said ” in both epistemology and ontology broke through the textbook system of the Soviet philosophical model, and many more.