本体概念的含义及其与“道”“德”的关系

Analysis on Implication of Noumenon and Its Relationship with Tao and De

本体是本体论研究的对象,哲学家们用以表达此对象的术语不尽相同,但只有将“本体”作为本体论的基本对象性概念才是理由最充足的。本体是由具有本然本质规定性和规律性的本原个体构成的具有本然本质规定性和规律性的开放本原系统。本体是与本性、本质关系密切的概念,本体就是本然本质,而本性是本然本质中的独特本质。本然本质本体观实质上是一种道德本体观,它与中国古典道德本体观相通,但也存在着区别。其根本区别在于,古典道德本体观把“道”看作是一种内在于天地万物之中的客观实在,宇宙万物都是它的体现,或者说宇宙万物禀赋了它;本然本质本体观则把本体看作是哲学家的一种思辨构想和设定,它不是客观实在,而是一种思想实在,只有当具有思想真实性的本然本质在现实事物中得到体现时,它才从思想实在转变成了客观实在。

Noumenon is the object of ontology research. Philosophers use different terms to express this object, but only “ontology” as the basic object concept of ontology is the most sufficient reason. Noumenon is an open principle system with the prescriptivity and regularity of ereignis(original) essence, which is composed of principle individuals with the prescriptivity and regularity of ereignis essence. Noumenon is a concept closely related to nature and essence. Noumenon is the ereignis essence, and nature is the unique essence of the ereignis essence. The ontology of ereignis essence expounded in this paper is essentially a moral noumenon, which is interlinked with Chinese classical moral ontology, but there are also differences. The fundamental difference lies in that the classical moral ontology regards Tao as a kind of objective reality which lies in all things in the universe, and all things in the universe are its embodiment, or all things in the universe endow it;the ontology of ereignis essence regards noumenon( Tao ) as a kind of speculative construction and setting of philosophers, which is not objective reality, but a kind of ideological reality, only when the ereignis essence of ideological reality is embodied in actuality can it change from ideological reality to objective reality.