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把庄子“忘己以体道”的思想同伽达默尔“一个人只有失去自身才能发现自身”的思想加以比较。伽达默尔发展了海德格尔的一个观点 :与一件艺术作品遭遇 ,就是接受一次“冲击”。运用伽达默尔的思想走近庄子 ,可以得到一种道家诠释学。“冲击”的哲学意蕴何在 ?柏拉图认为哲学始于惊讶 ,亚里士多德进而认为 ,哲学始于惊讶 ,但“并不终止于惊讶的对立面” ,即惊讶的消失。庄子与伽达默尔把我们带到了哲学思想的开端。我们发现自己处在哲学的源头处 :一种惊讶的状态。在惊讶的状态中 ,我们陷入未知领域之中 ,失去了置身于熟悉领域之时的确定感。无论是在庄子的认识论 ,还是在他的伦理学与美学思想中 ,忘己都是体道的核心。
Compare Zhuangzi’s thought of “forgetting one’s body and walking one’s body and body” with Gadamer’s thought of “one can find oneself only when one has lost oneself”. Gadamer developed Heidegger’s point of view: Encounter with a work of art is to accept an “impact.” Approaching Chuang Tzu with Gadamer’s ideas can lead to a Taoist hermeneutics. What is the philosophical implication of “shock”? Plato thought that philosophy began with astonishment, and Aristotle went so far as to argue that philosophy began with astonishment but “did not end in the opposite of surprise” -a surprise to disappear. Chuang Tzu and Gadamer bring us to the beginning of philosophical thought. We find ourselves at the source of philosophy: an astonishing state. In astonishment, we fall into the unknown, losing the sense of certainty about being in familiar territory. No matter in Chuang Tzu’s epistemology or in his ethics and aesthetics, forgetting is the core of the body.