大一统民族之观念具形——中西文化相区别之根源

The Grand-Unity Nation Ideology Formation:Chinese and Western Cultures Differing Here

"民族观念之具形",是牟宗三先生写作《历史哲学》一书时开题运思之创举。牟氏借鉴了黑格尔《历史哲学》之方法论,从哲学精神之最高聚焦点来反思与审视历史。黑格尔在其《历史哲学》中,叙述了"希腊精神"表现于艺术家的"石头—雕像"(材料—形式)之形式走向中,此即西方理性精神之客观化过程。此一"物化"过程,便是"西方民族观念之具形"。这是西方向外逐物文化的必然过程。但中国文化不是"逐物"文化,而是向内反省之"心性"文化,其观念具形之方式、过程,与西方绝异。它不表现于艺术家对象之一"物"上,不是物化之形式,而是表现于古代史官心性反省之图式上,亦即"天人一体"之德性仁心之象征联想图式上:"掌官书以赞治——本天秩以定伦常"、"正岁年以叙事——法天时以行政事"。这是"史官三性"("首领—巫师—史官"三位一体性)治术之德智两大律。此等史官三性之"天人一体"之观念具形,在后世习俗中即结晶为玉琮与方孔钱,其以天圆地方象征人之通天意识,并以方以智圆而神的二型智慧(象征天地之理),通贯人之性灵。"天人一体"之核心观念是造就一颗"求善向上之德性仁心"。这便是中国民族观念在心性之象征图上之具形,完全区别于西方的理性客观化之"物"性具形。此是中西文化相区别的起点根源。

The Nation Ideology Formation is MOU Zongsan＇ book Historical Philosophy＇s introducto- ry innovation. Mou referred to Hegel＇s methodology in Historical Philosophy, with which philosophical spirit he highly focuses on the reflection and examination of history. Hegel, in his Historical Philosophy, gives an account of ＂Hellenism＂ represented in artists＇ ＂stone--statue＂ （material--form） formation orien- tation, which is the western rationalist spirit in its realization. The ＂materialization＂ process is the ＂west- ern nationalist ideology formation＂ and western external pursuit culture in its own natural development. But in China is not such ＂pursuit＂ culture, but the internal reflection and disposition as a culture, with which the ideology formation and process differ al or materialization, but the ancient reflective from the westerners＇： not representing the artist＇s ＂materi- schematism, the ＂heaven--man unity＂ as a moral and vir- tuous character representation. ＂Control of official books for praise of government--Basis of heavenly or- ders for decision of human relationships＂, ＂Principles of time for recounting--Standards of space for gov- erning. ＂ The three official characters （chief--sorcerer--official in unity） serve as government＇s moral and intellectual principles for the official ＂heaven--man unity＂ formation, developed later into the formation of jades and square--hole coins. Its round heaven and square earth symbolize man＇s heavenly consciousness. The square for wit and round for spirit ideology （as heaven--earth principle） serve as man＇s heavenly incli- nations. The heaven--man unity focuses on the formation of man＇s pursuit of Good for virtuous morality as good conscience （MOU Zongsan）. This is China＇s national ideology whose symbolism is so formed as to differ from the western rationalist realization of material qualities, thus making Chinese and west- ern cultures differ from the original.