摘要
中庸的本质规定性是一个知识论的命题。在孔子看来,这一命题可以表述为:(一)知识不是外在于生命的东西。作为求知的活动,它是生命的现实化存在;作为求知活动的结果,它确证着生命之在。(二)这个以"求知"方式来实现生命的存在者必然是一个"无知者"。他只有作为一个"无知者",才能以"求知"的方式来实现他生命的存在;而这一"求知"方式,就是他与他所生活于其中的世界的联系方式和交往方式。简单地说,中庸的本质规定性就是,认识到知识与生命的勾连关系,并且认识到知识与生命的勾连是后天的。这种知识论立场,无疑是属于"人"的。而秦汉之际成书的《中庸》篇以"诚"字立论,虽然深化了对知识与生命之勾连关系的理性自觉,继承和发挥了上述知识论命题的第一个方面,但由于这个"诚"字被独断地命名为存在论和宇宙创生论双重意义上的本体,知识与生命的勾连就变成先天的了。这种知识论立场,无疑是属于"神"的。它改变和颠覆了上述知识论命题的第二个方面,开启了宋明理学以"独断"解说"中庸"的先河。
What is the nature of the course of the mean？ This question is all about what is episteme. In Confucius＇ opinion, this question has two points. The first point is that episteme is not something outside human＇s life. After episteme is the realization of life. And as the result of life seeking episteme reveals what human is and should be. The second point is that someone who realizes his own life through seeking episteme must think himself as knowing nothing, so he can have strong desires to seek it. The author of The Doctrine of the Mean follows and exerts the first point hut changes even overthrows the second one.
出处
《学术月刊》
CSSCI
北大核心
2012年第6期27-37,共11页
Academic Monthly
基金
国家社科基金一般项目"先秦儒家伦理思想知识论体系的发生学研究"(10BZX057)的中期成果
关键词
中庸
义利关系
好学
诚
性与天道
道德狂热
the course of the mean, the relationship of justice and benefit, honesty, nature and providence, moral fanaticism
