“自然”与“必然”的融贯

【作者】 赵标；

【导师】 方光华；

【作者基本信息】 西北大学 ， 中国史， 2013， 博士

【摘要】 第一章探讨戴震批判理学动因。戴批判理学,既有深刻学术、思想动因,又有强烈政治、社会动因。就前者言,它是戴在学界普遍沉醉考据学,罕有义理学建构,且与大众多受程朱理学价值观左右学术、思想背景下,为打破理学权威,创立映射明清实学思潮所蕴肯定情欲合理性、崇尚知识理性时代精神新义理学,以启迪蒙昧,助推实学取代理学学术发展大势,不断推动社会进步而作出。就后者言,它是戴激于清廷利用理学强化统治秩序,导致“以理杀人”危害,造成政治禁锢与社会压抑强烈义愤,希冀通过戳穿理学为孔孟道统忠实继承者谎言,给予建立在程朱道统之上统治秩序釜底抽薪的重创,以期冲破政治禁锢,释放社会活力。第二章探讨戴震理学批判思想理论基石。主张“必然”本于、因顺“自然”,“自然”归于、遵循“必然”,“自然”与“必然”相融贯,构成戴理学批判思想——批判理学,创立新义理学理论基石。戴探讨二者关系,确立“自然”与“必然”相融贯,是为更好解决个体自由、生命活力与秩序规范,主观目的与客观规律关系问题。戴认为理学与心学均未能妥善解决此问题：前者尊“当然”为“必然”,贬抑“自然”生命；后者重“自然”与“当然”,轻忽知识理性(“必然”),均将“自然”与“必然”割裂。第三、第四章探讨戴震理学批判思想要旨。第三章探讨戴震天道观与人性论。天道观上,戴一方面运用训诂学批理学割裂理气关系的理本论,揭其背离儒学、沾染佛道,消解其权威性；另方面确立气化“生生”而“条理”气本论、宇宙观,揭示宇宙自然既富生机活力又井然有序融贯特征,以此为其“自然”与“必然”相融贯理论提供天道依据。人性论上,戴从气化“生生”而“条理”天道观出发,提出“血气心知”人性一元论。“血气心知之性”不仅为戴思想核心范畴,亦为戴批驳理学崇理抑欲与重知不够(程朱)或轻之(陆王)偏颇,创立肯定情欲合理性、崇尚知识理性新义理学提供人性根据。立足“血气心知之性”,戴揭批理学割裂“自然”与“必然”在人性论上的表现——人性二元论。戴就“血气心知之性”言“善”。因其对性“善”内涵的阐释,非从孟子、理学先验、德性而是从经验、知性视角切入,故已偏离孟子本义,而彰荀学色彩。就“血气心知之性”言“善”,既反映戴对儒家传统人性论的改造,又是其“自然”与“必然”相融贯理论在人性论上的贯彻、应用。第四章探讨戴震价值观与认识论。价值观上,戴依其就“血气心知之性”言“善”论,提出“遂欲达情”与“忠恕”之道相统一主张。对情欲合理性的肯定,表达戴对自然生命的关切,对个体自由的向往,对生命活力的追求。对“忠恕”之道的倡导,又反映其对道德生命的关注,对秩序规范的重视。与理学强调恪守天理以维系秩序异趣,戴大力彰显性善论自主、自律精神,发扬“忠恕”之道,主张通过个体“以情絮情”自律方式,实现情欲合理满足与共同满足,以期将秩序规范与个体情欲统一,避免外在律令对自然本性的压抑。戴既主“遂欲达情”又倡“忠恕”之道,是其“自然”与“必然”相融贯理论在价值观上的体现、落实,表达其对自然生命与道德生命双重关怀。基此,戴揭批理学割裂“自然”与“必然”在价值观上的表现——崇天理抑情欲。认识论上,戴主“重知”,倡“知先行后”。这既是对早期儒学、程朱理学认识论思想的继承,又是其“血气心知之性”在认识论上的逻辑推演与必然展开。在戴思想世界中,情欲、知识与道德构成如下关系：情欲是知识、道德基础,知识、道德为其合理满足提供理性指导；知识为情欲、道德枢纽,情欲遂达与道德成就均需知识作保障；道德则是情欲在知识辅助、引导下获得合理满足的结果。戴颠覆理学道德本体论,确立情欲本体论,并将知识从道德宰制下解放出来,获得独立地位。基于对知识理性枢纽意义的认识,戴不仅提出“贵学”,主张不断扩充心知,实现“解蔽”,而且还提出“进于圣智”境界追求。“圣智”范畴既表达戴谋求知识理性与道德理性相统一价值旨趣,又显示其将不断获得智慧视为进达“仁且智”圣人境界的根本途径——此即儒学“明而诚”路径,异于理学由道德通达圣人境界的“诚而明”之路。戴希冀用“智”而非“知”融摄道德,表明其既注意到一般知识与道德可能存在的矛盾,又对智慧能解决二者冲突怀有自信,故是对理学重知不够或轻之做法的扬弃。戴倡扩充心知,从其“蒙昧”状态进达“圣智”境界,亦是其“自然”与“必然”相融贯理论在认识论上的反映、要求。第五章探讨戴震理学批判思想的历史反响、地位、不足及其现实意义。尽管戴对理学的批判,未能在乾嘉学界赢得广泛同情与赞誉,但其承继早期启蒙思想,不仅顺乎时代潮流,打破思想界沉寂局面,助推实学思潮取代理学趋势,且开创乾嘉新义理学。其所树“感性启蒙”与“知性启蒙”两大典范,亦泽被后学、绵延近世。不过其藉疏证《孟子》阐发己意,亦造成《孟子》思想“扁平化”。戴理学批判思想存在囿于道统,评断陆王、佛老有失客观等不足,对当下学术理论创新、文化与和谐社会建设均具重要启示。更多还原

【Abstract】 In chapeter one, to break authority of Neo-Confucianism and build new thought system reflecting spirit of approving lust of rationality and advocating knowledge included in Pragmatism, Dai-zhen criticized Neo-Confucianism when academic cicle was common devoted to the textual research, almost had no thought contribution, and affectey by Neo-Confucianism’s value with the majority. He hoped to enlightenment barbarism and stimulated social progress by conforming to and boost academic development trend of textual research in place of Neo-Confucianism.Aroused by government bad behavior of using Neo-Confucianism to enhance order, political imprisonment and social repression, He hoped to break political imprisonment and social repression.In chapter two, discuss about nature and certainty was common in Dai-zhen thought. He proposed certainty comes from and complies with nature, nature belongs to and respect certainty, unify nature and certainty, which was the basis of his thought. He discussed nature and "certainty" to solve problem about relation between individul freedom, life vigor and order, the subjective and objective law.He thought physiology and psychology failed to solve it, because the former exaggerated "certainty" and ignored"nature", the latter emphsis"nature" but ignored knowledge.In chapeter three, Dai-zhen reputed cosmics considering principle as origin and essence, built cosmics adovacating Qi, and proclaimed the unifying characteristic of comisc, from which he hoped to provide comisc basis for his theoretical cornerstone. As to humanity theory, he raised natural humanity theory considering the blood and mind as the humanity, which can provide humanity theory for defuting ethics attaching importance to satisfaction of emotion and desire, and raised his new thought.Furthermore, Dai-zhen defined his humanity theory good because of his explaination about humanity theory from viewpoint of empiricism nor apriorism, he deviated Mencius humanity theory and was effected by Xun-zi.In chapeter four, Dai-zhen’ value and epistemology were discussed. On basis of humanity theory, he raised idea of ethics attaching importance to satisfaction of emotion and desire, which reflected his deep concern to nature life, yearn for individual freedom, persuit to life vigor, his attention to moral life and order.Differrent from Neo-Confucianism emphasis on conforming to order, Dai-zhen highlighted autonomy spirit, advocated emotion and desire to have reasonable and common satisfaction. He hoped to unify social order and individual emotion and desire. It’s "nature"and "certainty" theory that wss implemented in value field,which expressed his double concern about natural life and moral life.In epistemology, he raised "emphasis knowledge" containing Confucianism and his logic deduction of humanity theory. He regarded knowledge as foundamental means to assist and guide emotion and desire, and important rule to decide moral rationality, In his opinion, emotion and desire was basis of moral and knowledge, knowledge was key between emotion and desire and moral. Emotion and desire satisfaction, moral complishment needed knowledge guarantee; moral was the result of emotion and desire satisfaction with the help of knowledge.He advocated "emphasis study", and raised pursit of "to sage",which reflected his wish to unify knowledge and moral, and realize sage with wisdom. He knew the tradiction between knowledge and moral, and had full condifence to ues wisdom to solve it. It’s also "nature"and "certainty" theory that was reflected in epistemology field.The last chapeter was about Dai-zhen thought’s historical reflceton, value, defects and its practical implications.His criticism of Neo-Confucianism didn’t gain widespread understanding. There were two defects in his thought, which had great meanning to acacdemic theory innovation, construction of culture and harmonious society.更多还原