儒学“新本体”的出场--“生生”在何种意义上可以成为儒学的本体?

The Appearance of“New Noumenon”of Confucianism--In what Sense Can“Sheng Sheng”Become the Noumenon of Confucianism?

在深邃广袤的儒家思想世界,徘徊着一个幽灵,这个幽灵“范围天地之化而不过,曲成万物而不遗”,它根自儒家思想的底部,贯通儒家思想的所有,这个幽灵就是“生生”。“生生”不仅具有传统本体之属性,而且拥有其独特的品质,从而“荣升”为儒家思想的“新本体”。作为儒家思想新本体的“生生”,不仅是维系儒家思想体系的枢纽,而且是激活儒家思想生命的源泉;不仅是认识儒家思想本色的钥匙,亦是实践儒家思想价值的途径;不仅是更新发展儒家思想的定力,而且是展示、焕发儒学精神的道场。因此,“生生”之为本体,或许能为困顿中的儒家思想注入新的活力,使儒家思想与任何时代的生命实现无缝隙融合,既生生自我,亦生生人类,如是不已。

In the profound and vast world of Confucianism,there is a ghost,which is“Sheng Sheng”(生生).“Sheng Sheng”not only has the attribute of traditional noumenon,but also has its unique quality,so it is the“new noumenon”of Confucianism.It is not only the hub of maintaining the Confucian ideo⁃logical system,but also the source of activating the life of Confucianism;It is not only the key to under⁃standing the nature of Confucianism,but also the way to practise the value of Confucianism;It is not on⁃ly the determination to update and develop Confucianism,but also a field to display and radiate the spirit of Confucianism.Therefore,“Sheng Sheng”as the noumenon may inject new vitality into the troubled Confucianism and realize the seamless integration between Confucianism and life in any era,both self and mankind.