存在论差异还是存在论同一——论海德格尔与罗姆巴赫对《老子·十一章》的不同解读

Ontological Difference or Ontological Identity:On Heidegger and Rombach'Interpretations of Chapter 11of Laozi

海德格尔(Martin Heidegger)与罗姆巴赫(Heinrich Rombach)都对《老子·十一章》做了解读。“存在论差异”是海德格尔读入老子的欧洲视角。虽然他以发生性的存在解“道”甚契合老子,但其中存在与存在者之间的不平等与道物之间、有无之间非主宰且玄同的和谐关系相悖。罗姆巴赫的“存在论同一”则致力于消解存在论中的不平等。在“存在论同一”的道论中,“道”或“无”不再是优先于个别的“物”或“有”的整全性存在,而是内在于个别的整全性发生。其中,生养万物的“道”与“自己而然”的万物内在地相即,作为内在的绝对同一的无与“各得其所”的独一之有内在地相即。从“存在论同一”出发,《老子》的“玄同”可以表达为:道生而不有(物),而物有道,如此的“道生”即“物化”(物有道)的关系亦可言之为“道有道”。

Both Heidegger and Rombach interpret Chapter 11 of Laozi.“Ontological difference”is the European perspective that Heidegger reads into Laozi.Although his interpreting the Dao with the ontology of occurrence fits Laozi well,the inequality between Sein and Seiende would be contrary to the non-dominating and harmonious relationship between the Dao and things,and that between being and non-being.Rombach's“ontological identity”is dedicated to dissolving the ontological inequality.In the Daoism of“ontological identity”,the Dao or non-being is no longer a kind of holistic existence that takes precedence over individual things or being;on the contrary,the Dao or non-being is holistic becoming within the individual.The Dao,which bears all things,is immanently in all things,which naturally become themselves,and the nonbeing,which functions as the absolute intrinsic identity,is immanently in any unique being,which takes its own place respectively.From the perspective of“ontological identity”,the“mysterious identity”can be expressed in such a way:The Dao gives birth things without possession,and everything possesses the Dao-to put it more radically,the Dao has the Dao.