老子哲学不是本体论——兼论古典本体论非哲学的开端

Lao Tsu's Philosophy is Not Ontology——Also on that the Classic Ontology is Not the Origin of Philosophy

古典本体论是一种把世界严格地格式化为1的理论,是人把自己人性中的受动性一面发挥到了极致的思想认识。因为将生命的意识抽入到"本体",也必然是意识与存在同一论。因为消灭了人之生命的内在独特性,而把人生的绝对价值外化了,从而必然导致外在于生命的绝对价值体系。老子是秩序论者,并不是古典本体论者。老子所处的时代,中国社会已经越过了受动性思想占主流的时代,主动性文化的特征已经相当发达,以至于老子要创造一个思想体系来批判和扭转,这正是老子思想在其时的价值和寻找老子思想现代启示的根据。在古典本体论之前存在着多种哲学认识形态,把古典本体论作为哲学的开端是狭隘的。从生命的能力、行为层面来说,人的超越有限指向无限的思维———"玄思",才是"哲"的本义,理解了"什么是哲","什么是哲学"的问题才能破解。人性除了受动性一面,还有主动性一面及自动性一面,哲学思维与科学思维只有讲求人性的三个层面,才能完整地认识人自身,完整地对待人和实现人,学术探索才可能为人类的精神世界和生活世界创造出完整的福音。

The classic ontology is the theory to formalize the world as 1, which is the cognition to exert the passive aspect of man to its extreme. Because it abstracts the consciousness of life into the ＂noumenon＂ it must be the ontology of and existence. As the inner uniqueness of man＇s life is destroyed, and the absolute value of human life externalized, it inevitably causes the existence of absolute value system external of life. Lao Tsu was not a classical ontologist, but an orderist. In the period in which Lao Tsu lived the thought of dominant passiveness was over in Chinese society, and the initiative cultural characteristics were already considerably developed, so that Lao Tsu wanted to create a system of thought to criticize it for its reverse, which is the value of Lao Tsu＇ s thought at the time, and the basis to probe into the modem revelation of Lao Tsu＇ s thoughts. Prior to classic ontology there were many forms of philosophical cognitions, it is narrow minded to take the classic ontology as the origin of philosophy. From the aspect of capability and behavior of life, man＇s transcendence of thinking from the limited to infinity - or the ＂metaphysical speculation＂, should be the essence of sage. Only by understanding what sage is, the problem of ＂what is philosophy＂ can be solved. Beside passiveness, there are aspects of initiative and self-motivation in human nature. Only by philosophical and scientific thinking acknowledging these three aspects of human nature, can the cognition, the treatment and realization of man himself be integrated, can academic quests create full evangel for both human spiritual and material world.