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朱熹用“所以然”与“所当然”这两个概念表达了儒学中“存在”与“价值”问题,既区分了两者的不同意义,又将两者完全统一起来。“所以然”与“所当然”的统一关系,是在“理”的基本涵义展开的过程中实现的。整体论的要素分析和生命论的类比综合,是朱熹将“所以然”与“所当然”统一起来的重要方法。朱熹关于“天地之心”与“人心”的关系是生命目的性的关系。“理”是“所以然”之“生理”,而“生理”之中潜在地包涵着“所当然”之“仁理”,“生即仁”是对生命存在及其价值的辨证式表述,是“所以然”与“所当然”亦即存在与价值何以能统一的基础。朱子哲学是“前现代”的,但其价值则是“超现代”的。
Zhu Xi expresses the question of “existence” and “value” in Confucianism with the concepts of “why” and “of course”. It not only distinguishes the different meanings of the two, but also completely unifies the two. The unification of “why” and “of course” is realized in the process of the basic meaning of “reason.” The comprehensive analysis of the elements of the theory of the whole and the analogy of life theory is an important method for Zhu Xi to unite “so naturally” and “naturally.” Zhu Xi’s relationship between “heart of heaven and earth” and “people’s heart” is the purpose of life. “Reason” is the “physiology” of “why”, while “physiology” potentially entails “benevolent” “benevolence”, which is a dialectical expression of the existence and value of life “So” and “of course” that is the existence and value of how the unity of the foundation. Zhu Zi philosophy is “pre-modern”, but its value is “ultra-modern”.