“一多”视角下中国早期哲学的两种形态

Two Forms of Early Chinese Philosophy from the Perspective of "One and Many"

“一多”关系是考察中西文明的重要视角和方法。作为中国哲学的本源本体的“一”,常常兼具宇宙论与本体论的维度,显示出中华文明强烈的宇宙论执着。在先秦诸子哲学中,儒家与墨家以“天”作为本体,道家与法家以“道”作为本体,代表了中国早期哲学的两种主要形态。儒家重视“天”的主宰功能,其主宰作用主要落在“生生”,一方面体现了“天”的终极决定性,另一方面也流露出鲜明的人文精神。墨家同样强调“天”的主宰性,但其主宰作用体现在对人事社会的赏罚上。道家将“道”视为宇宙万物的本质,这是中国早期哲学的另一种思路。道家取消了具有主宰作用的超越者,而确立了一个具有普遍性的、完全抽象的“道”,作为宇宙万物存在的终极根据。法家在“道”的基础上,发明万事万物层面的“理”,作为万事万物的内在根据,由此倡导君主以“道”统“理”。总之,中国早期哲学具有鲜明的贵“一”倾向,但也注重超越层面与现实世界的兼顾和相融。

The "one and many" relationship serves as a crucial perspective and method for examining Chinese and Western civilizations. In Chinese philosophy, the concept of "one" in original ontology often intertwines the dimensions of cosmology and ontology. Among the pre-Qin philosophers, Confucianism and Mohism regarded the Heaven as their ontological foundation, while Taoism and Legalism viewed the Tao as theirs, representing the two main forms of early Chinese philosophy. In summary, early Chinese philosophy exhibited a distinct tendency towards valuing the "one", while also emphasizing the balance and integration between transcendent levels and the real world.