存在哲学的Ereignis与儒家的生生之道

具有发生、生发含义的Ereignis概念在晚期海德格尔哲学中扮演着非常重要的角色。物自身的“绽出”(Ekstase)是物的存在方式,是物在生生与存在过程中不可或缺的阶段。儒家哲学主张“生生”是物之为物的存在方式,强调万物都处于不断出离自己的生生过程之中。万物生生、存在的真实性状可以借助并通过海德格尔的存在论而获得更好的理解和诠释。“天地之大德曰生”“天只是以生为道”等命题则可揭示,生是万物的本性,万物由生而成就自己的本能。物生成、生化的过程即是物自身内在价值的自行展示、自行完成的整个经历。物的存在是它自身整体生性的必然涌现,物的降生是来到它自己应该去、应该存在的地方。《中庸》以及朱熹《集注》对心性理气的深度挖掘,实际上所面对和追寻的都是天地万物生发之前的本体境界,都可以与“物是怎么产生的”“运动、存在如何可能”之类的艰深哲学问题相联系。

The concept of Ereignis,which has the meaning of occurrence and development,plays a very important role in Heidegger’s late philosophy.The“EKSTASE”of things themselves is the way things exist and is an indispensable stage in the process of their producing,reproducing and existence.Confucian philosophy advocates that“sheng sheng”(producing and reproducing)is the way things exist and emphasizes that all things are in a continuous process of being born out of themselves.The true nature of the sheng shengand existence of all things can be better understood and interpreted through Heidegger’s ontology.The propositions of“the great virtue of heaven and earth is sheng”and“heaven only takes shengas its Dao”can reveal that shengis the nature of all things,and all things achieve their own instincts through it.The process of production and reproduction is the whole experience of self-display and self-completion of things’intrinsic value.The existence of things is an inevitable emergence of their overall nature,and the birth of things is to come to the places where they should go and exist.The profound exploration of mind,nature,li(principle)and qi(material energy)in Zhong yong(Focusing the familiar)and Zhu Xi’s(1130-1200)Collected Commentaries on the Four Books actually face and pursue the ontological realm before the emergence of all things in heaven and earth,which can be related to some profound philosophical issues such as“how things are produced”and“how movement and existence are possible”.