“海化儒学”还是“家源儒学”?——回应杨生照先生

“Heideggerian Confucianism”or“Family-Originated Confucianism”?--Response to Mr.Yang Shengzhao's Essay

杨文对“现象学儒学”的阐发,除了那些值得肯定的方面之外,还是忽视了一个重要的终极境域,也就是在心理情感之先的意义发生的意境结构,它直接感动人和兴发人。这就使得这种儒学的哲理,不等同于一般的动态发生型的存在论。此儒学就是以这境域为基本视野,去揭示儒家讲的诗、礼、乐和亲子关系中一些还未被人注意的东西。杨文无法充分明了儒家文化特区的构想,误将它视为是现成化的复古,因为未看到这种家源儒学与海德格尔学说在哲理根基处的区别,也就是以个体还是实际人类家庭关系,以单向度重心的时间性或三向度交织的时间性,为领会终极真实的契机的区别。对家庭的缘发生式的境域化理解,会改变整个读解的方式。

In Yang's interpretation of the“phenomenological Confucianism”of mine,a vista in ultimate sense is neglected which is prior to psychological emotion.It is an ecstatic horizon of meaning genesis that evokes and transforms human being directly.So this Confucianism does not equal to those ontologies which emphasize dynamic and be-coming nature of final reality.Through the vista,it understands the roles of poetry,rituals,music and parental-children relation in a fresh perspective.One reason for Yang's misreading the notion of Confucian cultural reserve as something already existing in ancient time is its fail-ure to see the philosophical distinction between Heidegger's thoughts and this family-originated Confucianism;i.e.,a distinction between the two approaches:to take person's individualization or factual family-re-lation,or to regard the one-dimension-focused temporality or three-di-mensions-equipotentially-interplaying temporality,as the way to see the light of the ultimate.Understanding family via the relationally constituted vista will alter the mode of apprehending the notion totally.