段玉裁“义相反而相成”观念及其思想来源——兼辨“我”“吾”

Duan Yucai’s Concept of“Meanings Are Opposite and Complement Each Other”and Its Source:Distinguish between“我”and“吾”

因为体例的原因,段玉裁注《说文》时只能逐字逐句解说而不能系统阐述其词义学理论,但他思想中是有很精密、系统的理论的。本文就段注中有关"义相反而相成"的论述,探索这种词义观念背景中蕴含的观念及思想来源,以见其训诂实践背后具有丰富的理论和思想以为指导。"义相反而相成"不是所谓的"反训",而是中国古典哲学上"穷则变,变则通"的思想意识在词义中的反映。词义关系来源于人的思想认识,思想认识来源于对客观世界的思考。客观事物在一维时间的变化规律和在多维空间的对立统一,决定了"义相反而相成";对客观现象认识的哲学思想,指导了对相反相成现象的解释。与此相关,文章进一步从对立统一的角度,讨论了"我"的命名立场,并以"我"的同源词及其他第一人称词的命名,证明"我"是在众人中的自我中心、元点,即"原我"。从而确定后起的"吾"失去了"原我"的意义,而只剩有纯粹称代功能的"吾"即"物我"(本文指物化之我身)。最后,附带解释《庄子·齐物论》"今者吾丧我",意即现在达到的"物我"境界,是丧失了本来的"原我"意识,剩下与万物同然的躯体,达到与万物齐均。"原我"是人区别于他人、人类区别于万物的精神意识,不属自然原有,丧去"原我",才得以回归自然。

Due to stylistic reasons,Duan Yucai’s annotation on Shuowen Jiezi can only be interpreted word by word and sentence by sentence without systematically elaborating his theory of lexicology,but he has a very elaborate and systematic theory in his thoughts.This paper,based on the discussion of Duan Yucai’s annotation on"meaning opposite but complementary",explores the concept and source of thought contained in the conceptual background of this kind of word meaning,and finds that there are abundant theories and thoughts behind its practice."Meanings are opposite and complement each other"is not the so-called"反训",but the reflection of the ideological consciousness of"穷则变,变则通"in Chinese classical philosophy.The relationship of word meaning comes from people’s ideological cognition,and ideological cognition comes from thinking about the objective world.The law of change of objective things in one-dimensional time and the unity of opposites in multi-dimensional space determine that"meanings are opposite and complement each other".The philosophical thought of understanding objective phenomena guides the interpretation of this phenomenon.Related to this,this paper further discusses the naming position of"I"from the perspective of unity of opposites,and proves that"I"is the self-centered and meta-point in the public,namely"original I",by discussing the homologous words of"I"and the naming of non-homologous first-person words.Related to this,this paper further discusses the naming position of"我"from the perspective of unity of opposites,and proves that"我"is the self-centered and meta-point among the people,namely"原我",by the homologous cognate words of"我"and other first-person words.Therefore,it is confirmed that the later"吾"lost the meaning of"原我",and only has the pure function of calling substitution,and this"吾"namely"物我".In addition,it explains that"吾丧我"in Chuang-tzu’s"equality of things",which means that the current state of"物我"is the loss of the original consciousness of"原我",and the remaining body is the same with all things,so as to achieve the equality with all things.The"原我"is the spiritual consciousness that distinguishes human beings from others and all things.It is not the original nature.Only when the"原我"is removed can we return to the nature.