体用一源论——中国哲学元理

On the Same Source of Fundamental Structure and Practical Use-The Second Meta-Principle of Chinese Philosophy

自然、社会、人生是由什么支撑的,千变万化的万象是如何归一的,天地万物的终极根源、根据是什么,人如何把握天地万物的资始资生,这就需要进入道体的体用一源的求索。体用思维在中国哲学概念、范畴逻辑结构中已度越一家一派的范围,而敞开胸怀,成为儒释道及诸子用来诠释自己哲学的概念、范畴。程颐提出“体用一源”命题,后人都加以发挥,并进入天人关系的探求,体现为天度越人,又寓于人;交感联通,尽心知天;相分制用,参赞化育;交而相胜,还而相用;天道人性,天人合一。中国哲学的和合生生道体是追寻天地万物存在本原的终极根与底,是对思想的思想终极解释的反思,是追求世界终极价值的形而上者。于是便展开对形而上与形而下的探讨,体现为无形有待,不生有名;有本无体,本末体用;相分不离,和合道体。形而上之道与形而下之器的思维形式,是天地然与所以然、迹与所以迹、共相与殊相、道体与现象、本源与属性、精义入神与礼仪实践的关系。在近代中西文化哲学会通的人文语境下,有中本西末、中体西用、中内西外等主张。

The inquiry of the same source of fundamental structure and practical use is necessary for knowing what has supported nature,society and life,how the ever-changeable phenomena came to be one,what is the ultimate source and basis of everything,and how do human beings grasp the beginning of the universe.This mind prevails in various schools of ancient Chinese philosophy.Cheng Yi proposed this proposition,and the followers have made further inquiries of heaven-man relationship by various expressions.The Chinese philosophy suggests harmony,generating,dao and fundamental structure,which is the ultimate ground for seeking the original being of everything,the reconsideration for the ultimate explanation of mind,and a metaphysical way of seeking an ultimate world value,thus opens to the probing of the metaphysical and material things,which is also expressed by various expressions.The ways of thinking metaphysically and materially are the relations between nature and its becoming,sign and its cause,common and particular,dao and phenomena,source and attribution,and spirit and ritual.In the context of the nearmodern communication of China-Western cultural philosophy,there were ideas expressing the relations and status between China and the West.