“兴”的构造:道德之现象学意向性的直接性

The Construction of “Xing”:The Directness of Moral Phenomenological Intentionality

"兴"在西方语言表述中很少出现,却在中国诗歌语言中常见,中西之诗在语言上的差异,实质是思维方式、生存方式上的差异。"兴"之独特性蕴涵,自孔子将"兴"从通名变为专名,至王夫之便有了对其运思特质的揭示。从运思、生存方式上看,"兴"是"道德之现象学意向性的直接性":所谓"现象学意向性的直接性",是指其意向指向(建构)是在直觉中直接进行的,不通过康德义的时空形式与逻辑范畴;"道德"是指此运思性质与胡塞尔不同,不是认知性的而是价值性的,其创生主体"道德之心"指向宇宙万物,赋予其"意义",创生"价值意味"的存有,同时此创生过程虽在形式上没有时空,但在存有内容上有"时空"。内容上的"时间"是人们将自己生存展开的时间赋予山河大地,山河大地的时时变迁是人生存展开的化生;内容上的"空间"并非"物理空间",而是人与事物打交道的"意义空间",它在距离上的表述虽然不客观,却有着生存的意义。它们道出了"兴"的本质,也构成了"兴发"何以可能的全部秘密。

“Xing” is rarely seen in western language expression, but it is common in Chinese poetry language. The difference between Chinese and Western poetry in language is actually the difference in thinking and being of mode. The unique of“Xing” has been revealed since from the time that Confucius changed Xing from a general name to a specific name and even Wang Fuzhi revealed his essential characteristics. From such a perspective,“Xing”is“the directness of moral phenomenological intentionality”: The so-called“directness of phenomenological intentionality” means that its intentionality (construction) is carried out directly in intuition, not through the space-time form and logical category of Kant’s theory.“Morality”here demonstrates that this kind of thinking is different from Husserl’s theory and it is not cognitive but valuable. Its creative“moral subject”points to all things in the universe, endows them with“meaning”and creates the existence of “value meaning.”At the same time, although there is no space and time in the form of creation, there is“space and time”in the content of being: The content of“time”is that people always endow their unfolding lives of time to the world, where the world’s constant changing is representative of unfolding life;The“space”in content is not the“physical space,”but the“meaning space” through wihch people deal with things. Although its expression on distance is not precise, it has the meaning of life, which is the essence of “Xing”and explains why“Xingfa”is possible.