【作者】 樊唐荣；

【导师】 毛翼鹏；

【作者基本信息】 河北大学 ， 中国哲学， 2010， 硕士

【摘要】 纵观冯契先生一生的哲学研究和学术活动,大体都是围绕智慧的探索而进行的,建立了以广义认识论为核心的哲学智慧的学说。追求真善美统一的哲学思想,努力培养真善美统一发展的自由人格和德性,克服知识和智慧的脱节、科学与人生、理智与情感的不协调,是他毕生的追求。智慧是什么?人究竟能否达到智慧?怎么达到智慧?冯契先生于1944年发表的《智慧》一文中初步回答了这个问题:“且把智慧称为认识,让它与知识和意见鼎立。意见是‘以我观之’,知识是‘以物观之’,智慧是‘以道观之’。”冯契先生将智慧视为认识的一部分,是其“广义认识论”的最突出的创新点之一,他将认识过程看成是从无知到知,从知识到智慧的运动,追寻智慧,则应该从广义认识论开始,以广义认识论的视域来考察智慧。冯契先生通过对中外哲学史的概括提炼,他以为:“认识论的主要问题有四个,即:感觉能否给予客观实在?理论思维能否把握普遍有效的规律性知识?逻辑思维能否把握具体真理(首先是世界统一原理和发展原理)?理想人格或自由人格如何培养?”我们分析冯契先生的论断,可以看出,这四个问题的前两个问题是知识经验领域的问题,而后两个问题是智慧领域的问题。在我看来,冯契先生之所以能够这样思考问题,是因为他饱经中国传统哲学的影响,同时又受到马克思主义哲学的感染,在其追寻智慧的过程中,包含了对中国古代哲学中追求智慧时神秘主义的批判,又包含了对人类追寻智慧的科学性探讨。冯契先生眼里的“智慧”是由无知到知、由知识到智慧的两次飞跃,他引用了唯识宗的哲学术语“转识成智”来形象地描述知识向智慧的转化。并对知识上升为智慧的“转识成智”的过程做了更为侧重的讨论。从中我们也可以看出,在冯契先生这里,追寻智慧和追寻自由是一致的,智慧与自由是互为前提、互为表现的。本文重点在于通过以冯契先生提出的广义认识论为视域,来探寻知识上升为智慧的“转识成智”的理论基础、环节和方法,来阐明自己对冯契先生的“智慧学说”的认识和把握。更多还原

【Abstract】 Throughout the whole life of Mr. Feng Qi, his philosophy research and academic activities generally carried out around the wisdom of exploration,established a general theory of philosophical wisdom doctrine which take the generalized epistemology as the core.The pursuit of a unified philosophy that truth, the good and the beautiful, and strive to cultivate the free personality and moral which developed centralized in the truth, the good and the beautiful, to overcome the disjunction between knowledge and wisdom and the inharmonious between science and life, these above are his lifelong pursuit. What is wisdom? Whether people realize wisdom or not? How to realize wisdom? Mr. Feng Qi had a preliminary answer to this question in his paper called“wisdom”which published in 1944:“and he named the wisdom as cognition, and be equal with knowledge and view. View is‘in my opinion’, knowledge is‘with the view of the matter’, and wisdom is‘with the view of ethic’.”Mr. Feng Qi take the wisdom as a part of cognition, this is one of his most outstanding innovation of“extended epistemology”, in his view, the process of cognition is a movement from ignorance to knowledge and from knowledge to wisdom, searching for wisdom should start with the general epistemology, to examine the wisdom with the area of general epistemology. Through the generalized history of philosophy in home and foreign, Mr. Feng Qi thought:“There are four main problems of epistemology, namely: whether objective sense can be materializd? Whether theoretical thought can grasp the general and effective regularitary knowledge? Whether Logical thinking can grasp the specific truth (the world unity principle and development as the first)? How to train people’s ideal or free personality?”Through our analysis of Feng Qi’s thesis, we can see that the first two questions belong to the field of the knowledge, and then the last two questions belong to the field of wisdom. In my opinion, Mr. Feng Qi was able to think like that, it’s because he swallowed the influence of Chinese traditional philosophy, and meanwhile with the infection of Marxist philosophy, the process of his pursuit of wisdom not only includes criticizing to mysticism when people’s pursuit of wisdom in Ancient Chinese philosophy, but also contains the scientific study in the human pursuit of wisdom. In Mr. Feng Qi’s eyes, the“wisdom”experienced two leaps from ignorance to knowledge, then from knowledge to wisdom, he cited the philosophy term of“turn knowledge into wisdom”to describe transformation from knowledge into wisdom. And he did a more focused discussion for the process of“turn knowledge into wisdom”which from knowledge up to wisdom. From which we can see that here in Mr. Feng Qi, to seek wisdom and to pursuit of freedom is the same, wisdom and freedom is prerequisite for each other, and also performance for each other. This article mainly focuses on exploring the basis, links and methods of the“turn knowledge into wisdom”through Mr. Feng Qi’s general theory, then to clarify the writer’s own view and understanding to Mr. Feng Qi’s“wisdom doctrine”.更多还原