经学与理学之间的戴震

Dai Zhen: Between the Confucian Classics and Neo-Confucianism

戴震身为反对理学形上学的主要代表,却深受理学的影响,这种影响表现在他采用了宋明理学"天道性命通而为一"的理论结构,确立了人的内在性——"血气心知"与世界的外在性——"气化流行"之间结构上的同一性,并由此建构他自己的理论体系。不同的是,他把这种同一性的基础,由宋明理学的超越本体转变成了经验性"阴阳五行"的"气化",由此实现了对于人的欲望的肯定和对于经验性知识的容纳,即对于"应事"的要求,实现了儒学的世俗化和知识化转向。然而,离开了作为本体的天道,秩序的肯定与建构就需要求助于"经学"传统对于"经"的权威的承认。天地之道,就蕴含在圣人的经典之中,在这个意义上,经学的研究就成为了解圣人之道的最直接的途径。戴震在理论上重新证明了经学的重要性。因此,戴震的理论是在经学与理学之间,依附于经学的权威性,采用了理学的理论结构,建立起来的一套新的儒家理论体系。

Dai Zhen was a philosopher strongly opposed to the metaphysics of Neo-Confucianism,but at the same time deeply influenced by that school.This is shown from his adoption of the Neo-Confucian theoretical framework,on the basis of which he defines the identity between the immanence of man and the externality of the world,and hence establishes his entire theoretical system.Differing from Neo-Confucianism,he holds that this identity is founded upon the empirical qi and not upon a transcendental subject.In this way,Dai Zhen s theory accepts human desire and empirical knowledge and makes Confucianism more secular.However,having removed the transcendental Dao,another solution is needed for the establishment and construction of order.In a sense,Dai Zhen still has to admit the authority of the Confucian classics.In this sense,the Confucian Classics becomes the most direct means for people to approach the Dao of the Sage.Thus,Dai Zhen re-demonstrates the importance of the Confucian Classics,and establishes a new Confucianism which not only adopts the structure of Neo-Confucianism but also depends on the authority of Confucian classicism.