【作者】 陈永杰；

【导师】 高瑞泉；

【作者基本信息】 华东师范大学 ， 中国哲学， 2009， 博士

【摘要】 在中国现代哲学史上存在着这样一个现象,即早期现代新儒家都推崇直觉方法。本论文试图从这一现象入手,挖掘早期现代新儒家四位先生关于直觉问题的思想资源,梳理出直觉理论脉络。由于直觉问题非常复杂、厘清直觉理论难度较大,本人所做的只是初步的考察。梁漱溟主张东西方文化的对立就是直觉与知性的对立,惟有直觉的生活才符合生命本性,而知性思维、工具理性的片面发展是造成西方文化危机的根源,因此需要直觉来救治。与其说他提出直觉是理性分析的结果,不如说这是一种情感的偏执。梁漱溟的长处在于将与道德有关的直觉意蕴揭橥得较为清晰:作为玄学方法的直觉能超越主客二分的对象性思维,是体认“内里生命”的唯一通路;直觉是价值之源,纯任直觉即是仁;直觉是一种情感,直觉时即心安时,真情“随感而应”的表露。然而,他未免忽视了与知识论相关的直觉的意义,对于理智矫枉过正。冯友兰力主吸收逻辑分析方法(即正的方法)使中国传统哲学尤其是宋明理学获得一种逻辑化的表现,形上学在他这里由动态的生命体验转向静态的逻辑分析。但是,用正的方法所得的理、气、道体和大全是不可思议、不可言说的;追求天地境界也必须借助负的方法,由此奏响了由“正”而“负”的变奏曲,以负的方法对治正的方法的有限性。冯友兰称“负的方法”为超理性的神秘主义,主张其与“正的方法”的结合才能构成与未来世界相称的哲学。显然,冯友兰的哲学思想缺乏实践的品格以及情感、意志的认同。其负的方法有明显的权宜色彩,“正”与“负”的结合存在明显的拼凑痕迹,是跛脚的,行之不远。熊十力从批判主客二分的思维方式和过分依赖分析技术的缺陷出发,强调要把握真实的存在,必须注重知行合一的直觉。其核心命题“体用不二”,并不是否定本体界与现象界的分别,而是说凭理智寻求本体是被歪曲了的形而上学,应“反求实证”。熊十力的“知”即为证会、默识、静观,克去己私使本体得以呈现;“行”即为体认、亲证、践履,体物入微,顿悟本心仁体。显然,这是道德直觉而非知识论意义的直觉。熊十力清楚地表明了思辨与体认二者的交尽与并重,最贴近儒学的精神。但也延续了儒家过度贬抑工具理性的痼疾,没有给予理智以相应地位,理论的玄学构造意味鲜明。贺麟谋求结合重直觉体悟的陆王心学与重理性思辨的新黑格尔主义,试图将传统儒学转换成现代认识哲学,为其“新心学”寻找方法论支撑;主张运用直觉能否把握实在是与运用此方法的人“学养如何及善于应用与否”有关;认为直觉与理智各有其用而不相悖,尝试二者的融会贯通,并且注意到了后理智的直觉。其直觉方法近于逻辑和直觉辩证统一的现代意义的思维方法,却囿于方法论视域,没有深入道德、情感等领域,不能不说是过于注重直觉作为方法的严谨而带来的缺失,失去了中国哲学的特色和诸多意蕴。通过考察,我们发现早期现代新儒家直觉理论的内在理路是:所“立”——发掘论证传统儒学伦理的当代价值与所“破”——对科学主义的批评的共存。就其所建构而言,梁漱溟从文化本位的立场,强调东西文化的不同,主张代表中国文化的是核心以仁为基础的儒家伦理道德。而作为西方文化核心的理智是向外追求的实用工具,无法达到良知,因此要借助向内反省的直觉。梁漱溟从文化的根本精神——哲学的维度力辨东西文化之异,直觉作为玄学方法就开辟出来了。由此,文化意图转变为学术问题,如何界定、运用和证成直觉,成为现代新儒家的重要内容。就其所消解而言,是对工具理性过度使用的批评。新儒家认为理智无非用感觉和概念来把握世界,感觉有主客体之分,概念要进行分割、抽象,二者都无法观照整体大全;要把握绝对,消除能所对待,使主体完全融进客体,依然需要直觉。显然,新儒家使传统儒学的现代意义得以彰显。同时,在新儒家那里,主观性得到了张扬,只有人的存在而没有客观的存在,心性论代替了本体论,内省置换了向外认识客观世界,主客对立被心与心的关系所替代。早期现代新儒家的建构与消解都围绕着直觉而展开,新儒家通过直觉加固着其所信仰的东西,至于其合理性则在视野之外。信仰是反分析的,信仰的导向性使人们对遭际的解读已被信仰所涵盖而导入了预定轨道。新儒家所谋求证成的本体仁心,对他们自身而言是无可置疑、确定不移的呈现,所以,新儒家所持的方法不是可公度的、普遍有效的理智分析方法,而是直觉。事实上,直觉是“知”与“行”的合一,其中渗透着理智、沉积了情感、融入了意志、包含着践履,通过动态的有机结构使各要素相互作用而处于一种不确定的协调状态中,是一种自由的、有生命力的活动,不能用公式来事先规范。这种直觉从形式上看与理性相反、相背离,其实依然是理性的运用,是理性的自我超越和充实。更多还原

【Abstract】 There is a phenomenon in Chinese modern philosophy which early modern Neo-Confucianists praised intuition highly. Focus on this phenomenon, this paper is intend to dig for the ideology resources about intuition of four modern Neo-Confucianists in the early ages, and clearing up the thread of the intuition’s theory. Because of the complexity of intuition and the difficulty of clarifying the intuition’s theory, this paper is only a preliminary study.Liang Suming claimed that the contradiction between the East culture and the West is same as intuition and intellectuality. Intuition conforms to life’s nature, the western cultural crisis was rooted in the lopsided use of intellectuality and instrumental reason. His thought would rather be considered as his emotional preference than his reasoning analysis. Liang uncovered the connotation in morals. Intuition, as a metaphysical methodology, can transcend the thought which based on the subject-object dichotomy, and it’s the only way to experience the "inner life". Intuition is the source of values, following intuition is said to be benevolent. Intuition also is a kind of feeling, while one feels at ease, his true feeling comes along. However, Liang overlooked the significance of epistemological intuition which resulted in a hypercorrection of intellectuality.Feng Youlan adopted the logical analysis (the positive method) in order to logicalize Chinese traditional philosophy, especially the Neo-Confucianism in Song-Ming Dynasties. His metaphysics were changed into a static logical analysis from a dynamic life. The Li, Qi, Dao and Great Completeness which inferred by the positive method are inconceivable and unspeakable. One has to resort to the negative method when he pursues the universal state. This led to a partita from "the positive" to "the negative". Feng looked upon "the negative method" as super-rational mysticism. Furthermore, he proposed to combine them, he claimed only in this way can it be possible to construct a philosophy matching the future world. Obviously, his philosophy was lack of the practical character and recognition of feelings and will. His negative method was colored by expediency. There is a trace of patchwork in his combination of positive and negative methods, which isn’t so good.Xiong Shili laid emphasis on grasping the true being by intuition which is a unity of knowledge and action. He criticized the way of thinking in subject-object dichotomy and over-relying on the analytic techniques. His core topic- "substance and function cannot be separated " isn’t the negation of the demarcation between noumenon and phenomenon. Searching for the noumenon by means of intellectuality is a distorted metaphysics, we should "appeal to demonstrate ourselves". For Xiong, "Knowledge" means understanding by demonstration, tacit knowledge or observation. The noumenon should be presented when the personal feelings and desires were refrained. "Action" is referred to as "to know by experience", "to demonstrate personally" or "to practice", i.e., to enlighten the original mind and benevolence by studying things. Obviously, this is a moral intuition rather than an epistemological intuition. By clearly showing the entanglement of speculation and practice, Xiong paid attention to both of them equally. He is closely to the Confucian spirit. However, without giving intellectuality a proper consideration, he continued the weakness of overestimating the instrumental reason which deeply-rooted in Confucians. His theory is characteristic of metaphysical construction.He Lin intended to combine the Lu-Wang’s Study of mind with the Neo-Hegelianism, among which the former stresseed intuition while the latter emphasized rational speculation. He tried to convert the traditional Confucianism into modern epistemology so as to seek a methodological supporting-point for his "New Study of Mind". He claimed that one grasps the reality by intuition is relevant to how accomplished he use intuition and whether or not he’s good at using it. He held that intuition and intellectuality have their own functions without being contradictory to each other. With an attempt to digest them, he noticed the post-intellectuality intuition. His intuition is closed to the dialectical unity of logical and intuitive thinking, but he failed to extend to the domains of morals and feelings because of his limited methodological perspective. It is regarded as a severe loss which caused by an overestimate of intuition’s methodological preciseness, so as to the characters and its implications of Chinese philosophy are lost.Through reseaching, we found the inner logic of Modern Neo-Confucianists’theory of intuition is the co-existence: the "Built"- exploring and arguing thecontemporary values of Confucian ethics, the "Broken" - criticizing the scientism.On the culture-based angle, Liang Shuming stressed the difference of Eastern and Western culture, and he advocated that representing the Chinese culture is Confucian ethics which the core is benevolence ("ren"). As the core of Western culture, reason is practical tool of pursuing outward. In fact, reason can’t reach the conscience, so wemust rely on intuition. From the fundamental spirit of culture- philosophy, LiangShuming identified the difference of Eastern and Western culture, so intuition as a metaphysics method was opened out. Thus, the intention of culture changed into an academic issue, how to define, use and demonstrate intuition is an important aspect of Neo-Confucianism. It’s criticism of the overuse of instrumental reason. Neo-Confucianists considered that reason grasp the world no more than the sense and the concept, the sense divide world into subject and object, the concept comminute and abstract the object, we can’t get the absoluteness by them. Grasping the absoluteness and eliminating the division of subject-object, we need intuition. It is clearly that the modern significance of traditional Confucianism was visualized by Neo-Confucians. At the same time, Neo-Confucianists advocated the subjectivity, there is only the presence of people but the existence of objective, the mind-nature theory take the place of ontology, the introspection replace the understanding about outside world, the relationship of Xin-Xin displace the subject-object.The construction and deconstruction of modern Neo-Confucianists in the early ages carried out about intuition, Neo-Confucianists reinforced what they believe by intuition. However, the reasonableness is out of view. Belief is anti-analytic, the belief lead people into a presupposed road when people interpret their vicissitudes. The benevolence which Neo-Confucianists justified is undoubtedly and determinately presented for themselves. Thus, their method isn’t intellectual analysis which is commensurable and universal, it’s intuition. In fact, intuition, as a method, is a unity of "knowledge" and "action", among which intellectuality, feeling, will and practice interplay with each other under an indeterminate cooperating state by means of a dynamically structure. It’s a free and vital activity, which cannot be prescribed prior. Seen from a formal perspective, intuition is opposite and deviated from reason, actually it’s a self-transcendence and fulfillment of reason.更多还原