戴震思想中的现代性观念研究

发布时间：2018-05-22 09:12

  本文选题：戴震 + 内生现代性　； 参考：《山东大学》2016年博士论文

【摘要】：戴震生活的十八世纪,正值中国历史的第二次社会大转型时期。戴震的思想正是这一转型期在学术理论上的典型反映。只有在“内生现代性”的视域之中,方可理解戴震思想中的现代性观念。而纵观既往的戴震研究,存在着以下几种研究视域：知识论、伦理学、形而上学。这几种研究视域虽然开创了众多的戴震研究成果,但难免存在着以下的诸多问题：(1)以知识论视域来研究戴震,要么如乾嘉汉学家一样视戴震的义理学而不顾,要么如余英时一样将戴震的考据学和义理学分而视之,要么如胡适一样将戴震的学术简单比附为西方现代的科学知识。(2)以伦理学视域来研究戴震,要么如宋学家一样站在戴震的对立面,要么以研究者所预先设定的“自由”、“民主”等伦理观来强加于戴震。其实,将戴震思想仅仅解释为某些形而下的具体知识或者是伦理规范,都忽视了戴震思想中的形上学维度。(3)而借助“哲学”、唯物主义或唯心主义、语言哲学等等西方形上学的视域来研究戴震,不仅存在着“以西律中”的危险,而且更为重要的是始终没有揭示出戴震打破宋明理学“形而上——形而下”思维方式之后的更为本源的思想视域。在我们看来,正是本源视域的缺失,造成了迄今为止的戴震研究对戴震的理解始终难有定论。就此本源视域而言,戴震本人将其表达为“人伦日用”,这也即当代儒学之一的“生活儒学”所揭示出的“生活”视域。本文的任务,就在于自觉地回到“生活”这一本源,以期重新理解戴震思想中的现代性观念。由此,本文接下来的工作,将按照以下几个步骤展开：第一,梳理戴震之前儒学现代化的历史进程和现代性的观念脉络,这关乎戴震思想得以发生的时代际遇和学术际遇。“现代社会转型”的总特征在于,由前现代的“家族社会”逐渐转变为现代性的“市民社会”。其中所蕴含的“内生现代性”因素,表现为：生产方式上,由自给自足的小农经济转变为以市场为主导的商品经济；生活方式上,由以血缘为纽带的村民生活转变为以陌生人为主体的市民生活；文化观念上,由精英式的士大夫文化转变为世俗性的市民文化。戴震本人的生活经历也深深地打上了这一时代烙印。以上的现代性因素体现在学术领域之中,又表现为：晚明时期,在阳明学的导引下,掀起了一股“尊情反理”的现代性思潮；明清之际,在“经世致用”的精神下,开启了儒家政治理念的现代转型；乾嘉时期,在“实事求是”的考据学风中,形成了一场中国式的文艺复兴运动。在此基础上,渊源于现代性生活方式的戴震思想作为对此前现代性观念的再度推进,必然意味着一种现代性的哲学建构。第二,阐发戴震本人的本源视域表达,这关乎戴震现代性观念得以展开的方法论前提。在儒学的现代化进程中,凡是具有现代性色彩的儒学,无不对现实生活有着强烈的关注态度。王艮倡导在“百姓日用”中发明“良知”,意味着个体主体性是被共同的百姓日用生活所给出的。李贽“穿衣吃饭,即是人伦物理”的观念,意味着世间一切形而下的知识(物理)和伦理(人伦)皆当以日用生活(穿衣吃饭)为其本源。顾炎武、黄宗羲、王夫之等人的“经世致用”精神,反映了面向生活(世)的各种形而下学(用)成为了学术研究的迫切之需。颜元的“习行”思想,更是告诉人们,只有在生活实践中才能验证思想观念的有用与无用。然而,以上诸人的学术建构总体上并未跳出宋明理学的话语体系。直到戴震“道即人伦日用”的提出,才将生活之为观念的本源自觉地表达出来。在戴震的本源视域中,他反对宋儒将形而上的“道”与形而下的“人伦日用”划界。他认为,只有坚持在“人伦日用”中求“道”,才能避免观念凌驾于生活之上的形而上学虚妄。立足于“人伦日用”的本源之上,戴震思想的具体建构就体现为“实事求是”这一学术进路。在戴震看来,儒学经典文献中的“实事”并非一训诂考据学意义上的“文献事实”,而是体现了孔、孟等圣贤所处时代“生活方式”和“生活观念”的合一。这就要求,戴震借助考据学的训诂工具,去通达经典文献背后圣贤所要传达的义理思想。进而,戴震的义理学转而回到自身的生活本源,通过对自身现代性生活方式的考据来建构自己时代的现代性生活观念。第三,在前面的研究基础上,按照现代学术的划分,分别研究戴震思想的形上学(宇宙存在论)、人性论和形下学(包括知识论与伦理学)中的现代性观念。在形上学问题上,戴震批判宋儒“理气二分”的思维方式受到了佛老“神气之别”的启发。进而,通过对《易传》中“形而上者谓之道,形而下者谓之器”和“一阴一阳之谓道”的字义疏证,解构了理学的宇宙本体论。在戴震看来,宇宙存在即表现为一个“气化即道”的整体形态,在此之上并不存在形而上的超越本体；在气化流行之中,生成了宇宙间的天地万物；由气化的运行不止,体现了宇宙存在的“生生”特性；由气化的规律性运行,给出了宇宙“生生而条理”的内在价值。通过对理学本体论的解构和自身宇宙存在论的重新建构,戴震为此后现代性的人性论、知识论、伦理学奠定了形上学的理论根基。在人性论问题上,戴震批判宋儒“气质之性”与“天地之性”的人性二分论。与宋儒“以理论性”的形上学人性论不同,戴震的“以气论性”直接面向人的形体存在本身来追问人性。在重拾宋儒以前“以生言性”的传统观念平台之后,戴震指出,人性是一个被气化流行所给出的由“自然”到“必然”的生成过程；就人性的具体内容而言,人性表现为一个“血气”与“心知”的统一体；就人性的整体结构而言,人性包括了“欲性”、“情性”、“知性”三个方面。进而,在关于“善”的问题探讨中,戴震既继承了孟子“人性之善”的性善论话语,又汲取了荀子“伦理之善”的形下学内涵。通过“心知”的观念,戴震又将“人性之善”和“伦理之善”的双重义蕴绾合一处。这既是对传统人性论的批判性继承,又是对孟、.荀两家人性论的综合性创新。在戴震的人性论中,人性的价值就体现为与生俱来的生命存在；人性价值的展开就体现在人的后天生存活动之中；人的个体性价值,优先于人的普遍性价值。在知识论问题上,戴震批判宋儒理学本体论笼罩下的知识论“详于论敬而略于论学”,将会导致“无待于学”甚至“废学”的结论。从而,戴震认为,宋儒的知识论颠倒了“知识”与“道德”的关系,并未赋予知识本身以独立的价值地位。在戴震看来,就认知对象与认知主体的关系而言,客观存在的知识必然是可以被主体所认知的；就认知对象而言,知识只能是事物内在的法则,只能是事物本身的“分理”、“条理”和在此基础上经过主体重新构造的“理义”；就认知主体而言,主体存在着一个从“精爽”到“神明”的认知能力扩展过程。在戴震的知识论中,不仅为当时乾嘉学术的知识考证工作提供了理论说明,而且戴震的知识论作为一种普适的理论建构直至今天依然是深刻的。在伦理学问题上,戴震批判宋儒“存天理,灭人欲”的伦理观,之所以演变出了“以理杀人”的社会悲剧,乃是因为在理学的理论根源处就颠倒了“情欲”与“理”的正当关系。在戴震看来,所谓“理”,即是“情欲”本身的条理化展开样式。就伦理建构的根本原则而言,戴震强调道德并不是凌驾于情欲之上的德性本体,而不过是天下人人的“遂欲达情”而已；就道德的发生机制而言,戴震通过“以情絮情”、“权度事情”的理论要求将“权”的认知方法贯穿于一切伦理实践的始终；就伦理实践的结构而言,戴震分别在伦理规范层面建构了一个“仁→义→礼”的观念序列,在主体之德层面建构了→个“智→仁→勇”的观念序列。在戴震的伦理学中,宋儒对道德的形上学预设被抛弃,道德之所以可能被深深扎根于现实的日常生活之中。通过我们的研究,可以发现,戴震思想既是对以宋明理学为代表的传统儒学的反叛,又是对以孔、孟、荀为代表的原始儒学的某种程度的超出,实质上乃是一种融合创新基础上的现代性哲学建构。
[Abstract]:The eighteenth Century of Dai Zhen's life is due to the second social transition period of Chinese history. Dai Zhen's thought is a typical reflection of the academic theory. Only in the perspective of "endogenous modernity", the concept of modernity in Dai Zhen's thought can be understood. While the previous study of Dai Zhen, there are several kinds of research. The field of view: the theory of knowledge, ethics and metaphysics. Although many of these research fields have created many achievements in the study of Dai Zhen, there are many problems in the study: (1) studying Dai Zhen in the field of knowledge theory, or ignoring the theory of Dai Zhen, as well as the dry Chinese jurists, or the textual research of Dai Zhen, as in the same time. According to the credit, it is either Hu Shi, like Hu Shi, to compare the academic simplicity of Dai Zhen to the modern western scientific knowledge. (2) to study Dai Zhen in the ethical perspective, or to stand on the opposite of Dai Zhen as the song scholar, or to impose on Dai Zhen by the "freedom" and "democracy" that the researchers have set up. In fact, Dai Zhen Thinking only as a certain form and under specific knowledge or ethical norms, the metaphysics dimension of Dai Zhen is ignored. (3) the study of Dai Zhen with the help of Western metaphysics, such as philosophy, materialism or idealism, language philosophy, and so on, not only has the danger of "western law", but also more important. It has never been revealed that Dai Zhen's thinking way of breaking the thinking mode of "Metaphysics - shape and down" in song and Ming is the source of thought. In our view, it is the lack of the source view, which makes it difficult to understand Dai Zhen's understanding of Dai Zhen so far. The task of this article is to consciously return to the origin of "life", with a view to re understanding the modern concept of Dai Zhen's thought. Thus, the following work will be carried out according to the following steps: first, comb Dai Zhen The historical process of the modernization of Confucianism and the concept of modernity are related to the times and the academic fortune of Dai Zhen's thought. The general feature of "modern social transformation" is that the "family society" of the former modern "family society" is gradually transformed into a modern "civil society". In the mode of production, the self-sufficient small peasant economy is transformed into a market oriented commodity economy; in the way of life, the life of the villager who is linked by blood is transformed into a citizen life with the main body of the stranger; in the cultural concept, the elite style of the scholar bureaucrat culture turns into a secular citizen culture. In the late Ming Dynasty, under the guidance of Yangming, a modern trend of thought of "respect for love and reason" was set off under the guidance of Yangming school in the late Ming Dynasty, and the modern transformation of the Confucian political idea opened under the spirit of "the use of the world" in the Ming and Qing Dynasties. In the period of Qianlong and Jiaqing, a Chinese Renaissance movement was formed in the study style of "seeking truth from facts". On this basis, Dai Zhen thought, which originated from the modern life style, was a modernistic philosophy construction. Second, elucidating the original horizon of Dai Zhen. In the course of the modernization of Confucianism, there is no doubt that in the course of the modernization of Confucianism, there is no doubt that the Confucianism of modernity has a strong attention to the reality of life. Wang Gen advocated the invention of "conscience" in the "daily use of common people", which means that the individual subjectivity is the daily life of common people. Li Zhi's concept of "dress in clothing, that is, the physics of human nature", means that all the knowledge (Physics) and Ethics under the world are the origin of the daily life (dressed in clothes). Gu Yanwu, Huang Zongxi, Wang Fuzhi and others are the "worldly use" God, which reflects the various forms of life for the life. It is the urgent need of academic research. Yan Yuan's thought of "practice" tells people that only in life practice can we verify the usefulness and futility of ideas and ideas. However, the academic construction of the above people did not jump out of the discourse system of song and Ming science. In the source view of Dai Zhen, he opposed the song Confucianism to demarcate the metaphysical "Dao" and "human use" under the form of "human nature". He believed that only by insisting on "Tao" in the "daily use of human nature" could he avoid the vain of metaphysics above life. The concrete construction of Dai Zhen thought is embodied in the academic approach of "seeking truth from facts". In Dai Zhen, the "facts" in the classical literature of Confucianism is not a "document fact" in the meaning of textual criticism, but a combination of "life style" and "life concept" in the times of Confucius and the sages of Mencius. This requires that Dai Zhenjie The exegesis tool to help textual research goes to the meaning and thought of the sages behind the classical literature. Then, Dai Zhen's sense of justice turns back to his own life origin, constructs his own modern life concept through the textual research of his own modern life style. Third, on the basis of the previous research, according to the modern academic plan. The metaphysics of Dai Zhen (cosmological existentialism), human nature and Metaphysics (including the theory of knowledge and Ethics) were studied respectively. In metaphysics, Dai Zhen criticized the thinking mode of "two points for Qi" in the Song Dynasty. In the view of Dai Zhen, the existence of the universe is manifested as a whole form of "gasification as a way", and there is no metaphysical transcendental ontology on this basis; in the flow of gasification, the universe is generated by the universe; It embodies the "birth" characteristic of the existence of the universe, and gives the intrinsic value of the "birth and the bar" of the universe by the law of gasification. Through the deconstruction of the ontology of science and the reconstruction of the theory of the existence of the universe, Dai Zhen has laid the theory of metaphysics for the later modernity of human nature, knowledge and ethics. On the issue of human nature, Dai Zhen criticized the two points of human nature of the "nature of temperament" and "nature of heaven and earth" in the song Confucianism. After the stage, Dai Zhen pointed out that human nature is a process of generation from "nature" to "necessity" given by the epidemic of gasification. As far as the specific content of human nature is concerned, human nature is a unity of "blood gas" and "heart knowledge". In terms of the overall structure of human nature, human nature includes "desire", "love" and "knowledge" three. Furthermore, in the discussion of the question of "good", Dai Zhen inherited the discourse of Meng Zi's "goodness of human nature" and the connotations of Xunzi's "good ethics". Through the idea of "heart knowledge", Dai Zhen combined the double meaning of "good of humanity" and "good ethics". The critical inheritance is a comprehensive innovation of the two family theory of Mencius and Xunzi. In the theory of human nature of Dai Zhen, the value of human nature embodies the inherent existence of the human nature; the expansion of human value is embodied in the living activities of the human being; the individual value of human beings is superior to the universal value of human beings. It will lead to the conclusion of "not waiting for learning" or even "discarding". Dai Zhen believes that the knowledge theory of song Confucianism reverses the relationship between "knowledge" and "morality", and does not endow knowledge itself with an independent value position. In terms of the relationship between the object of knowledge and the subject of cognition, the knowledge of objective existence is bound to be recognized by the subject. As for the cognitive object, knowledge can only be the internal law of things, only the "division" of the thing itself, the "doctrine" and the new "sense" constructed by the main body weight on this basis, and the subjective existence of the subject. In the epistemology of Dai Zhen, he not only provided a theoretical explanation for the academic textual research of the Qianjia academic at that time, but also the theory of Dai Zhen's epistemology as a universal theoretical construction until today is still profound. The reason why the ethical concept of "heaven" and "extinguishing human desire" has evolved the social tragedy of "killings", because it reverses the legitimate relationship between "love" and "reason" in the theoretical root of science. The earthquake emphasizes that morality is not a virtuous noumenon above the desire of love, but it is only the "desire to reach love" in the world. As for the mechanism of moral occurrence, Dai Zhen requires the cognitive method of "power" through the practice of ethics through the theory of "feelings of flocculation" and "power things". In terms of ethics, Dai Zhen constructed a concept sequence of "benevolence to righteousness", and constructed a concept sequence of "wisdom, benevolence, and courage" in the moral level of the subject. In Dai Zhen's ethics, the presupposition of moral metaphysics was abandoned by the Confucian scholar, and the moral therefore could be deeply rooted in the daily life of the reality. Through our research, we can find that the thought of Dai Zhen is both a rebellion against the traditional Confucianism represented by song and Ming Neo Confucianism, and a certain extent to the primitive Confucianism represented by Confucius, Mencius and Xun. In essence, it is a modern philosophical construction on the basis of integration and innovation.
【学位授予单位】：山东大学
【学位级别】：博士
【学位授予年份】：2016
【分类号】：B249.6
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本文编号：1921453