论“生生”——兼与丁耘教授商榷

On sheng sheng( generating life)——A response to Prof. Ding Yun

本文首先是对丁耘教授《生生与造作——论哲学在中国思想中重新开始的可能性》一文的回应。作者非常认可丁耘对生生与造作的区分,但认为丁教授的区分还不够。柏拉图的创造和亚里士多德的制造模式,是西方哲学理解存在之形成的基本模式,海德格尔对此做了深刻反思,但并未脱离制造的模式。作者依据《周易》阐发中国哲学中的生生模式,以为生生是阴阳二原则相互作用而化生万物,这与西方取向于手工业制造的理解方式迥然有别。在中国思想中,阴阳交合而生万物既是宇宙论的基本理解,也是人论秩序的开端,因而孝敬是被生者对其生命之来源的反思性确认,是对生命尊严的庄严确认,所以是人性论的起始之处。

This paper is first of all a response to Prof Ding Yun＇ s groundbreaking paper ＂sheng sheng （generating life） and making＂. The author agrees on Ding Yun＇s distinction between sheng sheng and making, but thinks there is more to do. Plato＇ s creation and Aristotle＇ s making lay down the fundamental basis for Western understanding of being and becoming. Heidegger has done a lot to get out of it, but his philosophy is still within Western tradition of making. The author argues that The Book of Change instead shows an entirely different cosmology, in which the two principles of Yang and Yin copulate to give birth to all lives. This is not only the beginning of Chinese cosmology, but also the beginning of human life. Because of this, Xiao （filial piety）, which is a reflexive identification of the beginning of one＇ s own life, is a significant identification of the value of life, and also the beginning of human nature.