【作者】 吕伟；

【导师】 方克立；

【作者基本信息】 南开大学 ， 中国哲学， 2010， 博士

【摘要】 本文将熊十力“体用不二”的逻辑架构与其前后期思想的转化结合在一起,揭示出熊十力哲学的客观性追求,并清理出其后期思想中一直被人忽视的知识论建构的崭新路向,从而展现出现代新儒学在“道德形上学”之外的另一种可能性向度。第一章考察熊十力的哲学观。熊十力认为哲学有鲜明的民族特性,但他并非单纯的哲学民族主义者,而是主张在中西融合会通中创造新的哲学形态,以此为解决宇宙人生的根本问题、并顺利地移植西方现代文明打下基础。宇宙的真实性问题与人生价值问题是熊十力全部哲学思考的核心内容,这一点在其早期的哲学体悟中便有所展现,因此对熊十力哲学的考察不能割裂其前后期的一贯性。第二章考察熊十力的体用哲学进路。“体用不二”是一个动态过程,而熊十力后期思想与前期思想的差别实际是对这个动态过程的补充和完善,前期的“以体摄用”与后期的“以用显体”是同一个义理结构的两个组成部分。所以,熊十力哲学不存在所谓的“后期转向”,只有后期对整个义理结构的继续完善和修补。那么学界存在的两种看法：第一,“摄用归体”和“摄体归用”二者相矛盾；第二,后期的“摄体归用”缺少独立性——也都是站不住的。第三章结合熊十力的易学思想,揭示出熊十力体用哲学的灵魂是“生生”,并论证其在“以体摄用”、“以用显体”和“体用不二”中的核心作用。“生生”作为易学本体论的核心命题,其本身就具有时间性；在熊十力的体用哲学中,“生生”一方面以“恒转”与“流行”分别贯穿在体用之中,同时也以“翕辟成变”的方式为“体用不二”提供前提。这样,“生生”一方面起到贯通体用的作用,另一方面则赋予了体用哲学不竭的生命力,使得熊十力后期哲学能够不断推陈出新,最终使体用哲学达到完善。第四章结合对心物观的整体考察,重点揭示出熊十力心物观的基本进路。由于熊十力将心物问题归结为“用”的两个方面,其心物观得以摆脱德性与知性互不统摄的矛盾,因而能够在体用哲学的大背景下解决心物关系问题。本文从熊十力晚年著作《明心篇》中梳理出熊氏后期知识论“两端说”,这是本文在研究熊十力后期思想过程中的创获。熊十力借助“大胆假设小心求证”的实验主义科学方法和因明学的三支比量,将王阳明的“致良知”与朱子的“格物致知”结合在一起,从而在儒家心性论中纳入现代科学方法,这是新儒学“内圣开出新外王”的又一范例,是体用哲学的完成阶段。第五章在整个新儒学发展历史的背景下对熊十力哲学予以评价,并探讨其对于中国哲学进一步发展的意义与启发。本文指出,从1945年的《读经示要》开始,新儒学就走上了两条岔路：一条是牟宗三等人的“道德形上学”进路,另一条是熊十力继续完善其“体用不二”体系而发展出的独特进路。在新儒学“内圣开出新外王”的努力中,相较于牟宗三的“良知坎陷说”,熊十力的“两端说”是一条更加积极的进路。同时,海外新儒学一直强调熊十力的“后期转向”,并对这种转向表示不满,也可以视为海外新儒学对其正统的偏离。更多还原

【Abstract】 The paper integrates Xiong Shi-li’s logical construction of "oneness between essence and application" with the transformation of his thoughts in the earlier and later period, reveals the objective pursue in Xiong Shi-li’s Philosophy, and cleans up the new direction of the construction on Epistemology in his later period which has been neglected in a long time, thus demonstrates a new possible dimension beside the Moral Metaphysics of the Modern Neo—Confucianism.Chapter 1 investigates Xiong Shi-li’s Philosophy View. Xiong Shi-li thinks that the philosophy has outstanding national characteristics, but he is not a pure nationalist, he argues to create a new philosophy through the combination of the Chinese philosophy and Western philosophy, thus lays the groundwork for the transplantation of the modern western civilization and the solution of the fundamental problems of the universe and life. The problems about the trueness of the cosmology and life value which have been demonstrated in his early philosophical realization are the core of Xiong Shi-li’s Philosophy, so we can’t separate the consistency in Xiong Shi-li’s Philosophy.Chapter 2 investigates the philosophical course of Xiong Shi-li’s substance-function philosophy. "Oneness between substance and function " is a dynamic processes, the difference in Xiong Shi-li’s philosophy of the later period and the earlier period is actual a complement and perfect of this dynamic processes, the earlier Substance-cover-function and later Function-cover-substance are the two constituent parts of the same connotation frame, so there is not a Later Turning in Xiong Shi-li’s Philosophy. The two views of the scholar circle:first, Substance-cover-function and Function-cover-substance is incoherent; second, the later Function-cover-substance is lack of independence, are ill-founded.Combining the Yi-ology, Chapter 3 reveals that Sheng-sheng is the soul of Xiong Shi-li’s Philosophy, and demonstrates it is in the core position in Substance-cover-function, Function-cover-substance and "oneness between essence and application". As the core proposition of the Yi-ontology, Sheng-sheng has timeliness in itself. In the substance-function philosophy of Xiong Shi-li, Sheng-sheng passes through the Substance and Function in the form of Heng-zhuan and Liu-xing,and offers the prerequisite for "oneness between essence and application" in the form of Xi-pi-cheng-bian. Giving life to substance-function philosophy, Sheng-sheng makes the philosophy of later Xiong Shi-li can constantly innovate and makes substance-function philosophy develop to its perfect level.Combining the whole observing, Chapter 4 reveals the basic approach of the view of mind and matter. For Xiong Shi-li attributes the problem of mind-matter to the two aspects of Function, his view of mind and matter can get rid of the contradiction of Morality and Intellectuality non-link, therefore he can solve the problem of mind-matter in the background of substance-function philosophy. The paper dissects Idea of Two-origins in Epistemology of later Xiong Shi-li from Essay on Mind, which is an important discovery in the study of Xiong Shi-li’s philosophy. Through the experimentalist method of "Bold hypothesis careful verification" and Buddhist Logic, Xiong links Wang Yang-ming’s "The Extension of Innate Knowledge" and Zhu Xi’s "From Object-observing to Knowledge" together, therefore he integrates the modern scientific method into the Confucian inwardness theory. This is an outstanding example of the theory of Inner sage out new king of Neo-Confucianism,and is the stage of completion of substance-function philosophy.Chapter 5 evaluates Xiong Shi-li’s Philosophy in the background of the whole development history of the Neo-Confucianism, and investigates its meaning and illumination to the further development of Chinese philosophy. As the paper notes, Neo-Confucianism took two roads from Essentials for Reading the Classics which was published in 1945, one is the "moral metaphysics" of Mou Zongsan, the other is the unique approach of Xiong Shili through the continued improvement of the system of Substance-function-non-binary. In the efforts of the theory of Inner sage out new king of Neo-Confucianism, Xiong Shi-li’s Theory of Two-Origins is a more positive approach than Mou-Zongsan’s idea of Self-negation. At the same time, the overseas modern Confucians always stress Xiong Shi-li’s later shift and dissatisfied with it, this can be regarded as a straying from the orthodoxy.更多还原