魏晋玄学及之前的哲学家关于有无关系论述中的整体统一论思想

Metaphysics in Wei and Jin Dynasties and the Thought of Philosophers on Integrative Unity in the Discussion of the Relation Between Ens and Nonexistence before that Time

在存在论的意义上,中国古代哲学中的"有"和"无"曾具有两种不同的含义:一种是"有形"、"有名","无形"、"无名";另一种是"实有"、"存在","虚无"、"不存在"。在《老子》中"有"或"无"到底在哪种意义上成立并不很清晰,但其基本倾向是"有形"、"无形"。之后的《庄子》一书明确用"无形"、"无名"来解读"无"。早期魏晋玄学的主要代表人物何晏和王弼将"无"虚无化,以"无"释"道",主张"贵无"、"贱有"。之后的裴頠、郭象等人提出"无不生有"。再后来,北宋张载、明清之际的王夫之等人则从气一元论的学说出发,将有或无都看作是气的不同状态。无论在怎样的意义上对"有"或"无"进行阐释,中国古代的哲人们都试图要说明世界的统一性、整体性和系统性。其区别仅仅在于是"无"统一于"有",还是"有"统一于"无"。

In the beingness sense, the ancient Chinese philosophy of “ens” and “nonexistence” has had two different meanings. One of it is “have form” and “have name”, “nonexistent form” and “nonexistent name”; the other is “esse” and “being”, “nihility” and “non-existent”. In Lao-Tsze, what kinds of establishment that “ens” or “nonexistence” can stand on is not very clear, but its basic trend is “have form” and “nonexistent form”. In Zhuang-Zi, the book definitely use “nonexistent form”, “nonexistent name” to explain “nonexistence”. He Yan and Wang Bi, the representative of early a philosophical sect of the Wei and Jin Dynasties who make “nonexistence” to be “vanity”, use “nonexistence” to explain “Tao”, they protest “respect nonexistence”, “disdain ens”. After then, Pei Wei, Guo Xiang and some others protest, “nonexistence cannot birth ens”. Still later, in Northern Song Dynasty, Zhang Zai and Wang Fuzhi in Ming and Qing Dynasties, they start from the gas monism regard “ens” of “nonexistence” as different states of gas. No matter how to explain the meaning of “ens” or “nonexistence”, ancient Chinese philosophers all try to illustrate unitarity, globality and systematicness of world. Their only difference in the result is “nonexistence” unity in ＂ens＂ or “ens” unity in “nonexistence”.