牟宗三“智的直觉”思想所圆成之境

The Perfect State Achieved through MOU Zong-san's “Intellectual Intuition”

牟宗三"智的直觉"概念是从康德哲学中借用过来的,但却做了相应的改造。"智的直觉"在康德处是一个消极意义的概念,因其不承认人可以拥有智的直觉;而在牟宗三哲学中则具有积极意义,他正是以人可拥有"智的直觉"为出发点来建构其整个道德形上学体系。康德是在西方传统认识论的意义上考察"智的直觉",而牟宗三则是在中国传统境界论意义上探讨"智的直觉"。牟宗三所言的智的直觉的呈现,不是指人通过自身的认识能力认知超越的本体,而是指人可通过实践的工夫达至超越的境界。此境界也不单单是指道德境界,而是包含了道德境界、审美境界、宗教境界的圆融之境。

MOU Zong-san borrows the concept of ”intellectual intuition” from Kant as the core concept of his own philosophy and makes some alterations to it. For Kant, ”intellectual intuition” is a passive concept because he rejects that human being is able to have intellectual intuition. However, it is active in MOU＇s philosophy because his whole system of ethical metaphysics is based on that human being is able to own intellectual intuition. Kant discusses intellectual intuition in terms of traditional epistemology, while MOU Zong-san discusses it in terms of the traditional Chinese theory of ”jing-jie”. To MOU, the presentation of intellectual intuition does not mean one can cognize a transcendent substance through his cognitive ability; instead, it means one can achieve a transcendent jing-jie through practice. This jing-jie is not merely a moral concept, but a perfect state in terms of morality, aesthetics and religion.