从“物·事论”看和辻伦理学的“间柄”结构

An Analysis of Watsuji's Ethical Theory of Aidagara from the Perspective of Mono-koto

学界对和辻哲郎的伦理学存在盛赞与批判两种对立的观点,其根本原因是误读了和辻的伦理学,把"间柄"与"人间"等同,甚至把"人间学"称为"间柄学"。实际上,和辻所理解的人,其作为"人间"存在包含着个体性与社会性双重契机;而"间柄"只强调其社会性,它是人在社会中以行为或表现方式所呈现的某种关系,是一个动态的概念,不能与"人间"等同。从和辻的"物·事论"逻辑看,"人间"与"物"、"间柄"与"事"可以相互对应。"人间"之为"人间",是作为一种"物"的存在,通过"间柄"这种"事"得以确立的,而"间柄"也正是通过"人间"这种"物"之"为了创造间柄的行为"使其"事"之本质得以显现。因此,"人间"与"间柄"之间只是相互依存而又相互独立的关系,绝不是相互包摄的等同关系。和辻伦理学的"间柄"结构,是作为个体的"人间"通过"为了创造间柄的行为"揭示其"间柄性"存在的动态过程。

The indiscrimination has prevailed among ethical scholars that the signification of Aidagara, keynote of Watsuji＇s thoughts, equates to Ninngen. It is even espoused that Theory of Ninngen should be re-nominated as Theory of Aidagara. This is also the chief cause of both extreme appraisals and harsh criticisms on Wtsuji. However, via the scrutiny we shall clear up that the equation between Aid- agara and Ninngen is actually the corollary of misinterpreting. In fact, ＂Man＂ as the being in Watsuii＇s explication of ＂Ninngen＂ comprised of both a sense of individual and a sense of society. Aidagara, in correspondence, merely reflects the social-attribution. It epitomizes the interaction between socialized individuals within their behaviors, though subordinate to ＂Ninngen＂. Likewise, from the perspective of Watsuji＇s theory of Mono-koto, it is convenient to probe another but true attachment between Aida- gara, Ninngen, Mono and Koto, that Ninngen is the counterpart of Mono, and Aidagara the corre spondence to Koto. To be specific, Ninngen the notion should strictly ensue the formulating of Mono, for Mono does lay the reasonal foundation of Ninngen, while Koto as Aidagara inaugurates it a sense of social interaction. Correspondingly, Ninngen the Moto creates the ontological premise of Aidagara, which fulfilled with the intention to ＂generate Aidagara＂, as to attain the quintessence of Aidagara, i. e, sphere of Koto. The relation between Ninngen and Aidagara complicates itself with the co-exist- ence of comparative independence and mutual reliance, which can never be interpreted as ＂identifica- tion＂. To conclude, Aidagara of Watsuji is such a proceeding phrase where individual of subjective ＂Ninngen＂ revealed itself via ＂function of creating Aidagara＂.