知与真知—《庄子》认识论研究

发布时间：2018-01-01 22:40

  本文关键词：知与真知—《庄子》认识论研究　出处：《华东师范大学》2016年博士论文　论文类型：学位论文

  更多相关文章： 《庄子》 认识论 形 精 道 能知 所知 真知

【摘要】：《庄子》是中国哲学史上一部极其重要的经典著作。自魏晋以来,研庄者代不乏人,但真正以问题为中心对其认识论进行专门研究者却并不多见,且研究中存在着比较零碎,不够深入,甚或误解,乃至教条化、标签化和简单化的倾向,从而使得中国传统哲学缺乏认识论的声音不绝于耳。鉴于此,本论文尝试扬弃对《庄子》进行注疏考证的传统方法,扬弃以儒解庄或以佛解庄的思路,依托现当代的哲学思想为理论背景,在前人研究的基础上,以哲学问题入手来逻辑重构《庄子》的认识论系统。具体而言,本文力求从认识论的角度来系统地发掘《庄子》认识论中所涉及的诸多问题。首先是关于庄子其人其书的问题：尽管《庄子》一书涉及到内、外、杂篇的划分和各篇的真伪问题,众说纷纭,但整体上而言,庄子的为人与为道的态度与《庄子》书中所映射的哲学精神是比较契合的,因而应以整体形态的《庄子》作为研究对象,悬置其人,关注其书,模糊划分,综合研究,系统阐发《庄子》文本的内在意蕴,避免以偏概全。第一章关于庄子认识论的认识对象及其特点。作为认识活动的两极,主体和客体始终贯穿于人的认识与实践活动当中。二者的关系无疑是认识论研究的题中应有之义。任何认识活动总是有所指向的,所指向的对象便成为认识对象,故本论文的研究也始于认识对象,即主要阐述认识对象在《庄子》认识论中的表现形式及其特点。在接受前人关于“道”、“物”之分的基础上,本论文进一步梳理出“物”在《庄子》中细化为“形”和“精”两个层面：具象之“形”以体大显见之特点指称物的外在表现,属于感官经验可以把握的领域；“精”乃微小中最微小的,不像显著之“形”那样易于分辨,侧重于幽微不明,用以指称物的内在规定,属于理智思维可以思议意念的领域；“道”乃无形的造化,既超越“形”的感性形态,又超越“精”的理性之维。相较于道物之分而言,“精”处于“形”和“道”之际,非形非道,即形即道,使得道与物相分而无际成为可能。实质上,“形”、“精”、“道”三种具体存在形态的析出,不仅符合庄子思想的内在逻辑,而且与其思想在自老子以来至王弼、宋明理学家乃至王夫之等思想家的道物、“形上”与“形下”之分的思想演变过程中所起到的承继作用相吻合。第二章主要从认识方法的角度来考察庄子针对不同认识对象所采纳的不同认识方法以及对于克服能知局限性所进行的超越努力。与“形”、“精”、“道”三种认识对象相对应的是“接”、“谟”、“虚”三种认识方法或途径：所谓“知者,接也；知者,谟也”,“接”即接应,引申为感觉；“谟”即谋也,引申为思维,“虚”即虚而待物,特指耳目内通、外于心知,“唯道集虚。虚者,心斋也”。以听觉为例,针对不同对象所对应的三种认识方式分别是：“接”—听之以耳,“谟”—听之以心,“虚”—听之以气。在此旨在表明庄子对待感官知觉的质疑态度只是一种策略,并非一概否定感性与理性认识手段,而是尝试针对不同的认识对象应当采用不同的认识方法。第三章针对不同的认识对象,认识主体不仅具有一定的能动性,还存在不可避免的局限性。这部分主要从七个方面来展开：第一节从认识主体的生命体验出发,揭示自身的有限性与知的无限性之间的张力,对于人及其认识求索的宏大事业及其困难性的总体把握；第二节从感知层面考察庄子对于耳目等外感官的知觉能力及其局限性；第三节主要揭示思虑心知的内感官知觉能力及其所蔽的；并且在此基础上,在第四节中考察了形色名声等普遍感知能力是否足以把握本真实在,以及人的认识与本真实在之间的关系。对于前者,意在突出庄子质疑的只是感知能力的充分性,而非彻底否认感官知觉的能力；对于后者,侧重考察本真实在与人的认识之间的依存关系,并批判地回应那种视庄子为不可知论的看法。第五节从语言层面考察了名言的表诠功能及其局限性,在前人从名实之辩和言意之辩来考察言辩之弊的基础上,拓展了言语在人我之间的传递,尤其是传言以及更广意义上语际间的翻译原则。第六节从心智或意识层面考察庄子的能所一体、能所互缘的主张,而梦觉之淆在揭示感官知觉的不可靠的同时也折射出自我意识判断的局限性。第七节更进一步从自我意识转向他人之心,考察人我之间的认识、交流、沟通与理解问题：一方面通过鱼乐之知来肯定人我之间的感知互通性；另一方面通过小大之辩来彰显深度沟通与理解的困难性。第四章相应地通过不同认识方法对不同认识对象获得的知识形态也不尽相同：通过“接”的认识方式感知到的主要是事物或存在的外在之形—“形”,获得的认识相对而言只是事物或存在的表面现象,难以深入到事物的内在本质,因而庄子称之为“世俗之知”；与之相对,通过“谟”的理性思维往往能够透过外在之形,深入意会到事物的内在本质—“精”,获得的认识更为深入与客观,因而称之为“极物之知”；通过“虚”的认识方式体验把握到的乃是无物而不由的“道”,获得的认识是关于统一的整全世界的形上智慧,即体道之知,超越了知识的有限性与相对性,成为庄子思想中最高层次的认识形态。通过三种知识形态的划分分析说明庄子对不同知识形态的倾向性,以及所谓“去知”的真正内涵与意义。庄子对经验领域里以己观之的世俗之知(意见)和以物观之的极物之知(知识)持有一种质疑与批判的态度,力图追求一种以道观之的体道之知(智慧)。从庄子对世俗之知和极物之知的质疑与批判、以及对体道之知的推崇中可以看出,庄子的认识论立场虽然呈现为一种外观上的相对主义,但在实质意义上却是一种“反相对主义”的绝对主义。研究方法的说明论文在阐释经典的过程中,在重视追求维护原作思路的基础上,偏重于以问题入手来集中考察并重构《庄子》的认识论系统。为了集中问题的讨论,也为了古今中西对话的深入,有意在形式与内容的明晰性上与现当代哲学问题靠拢。当然,这样可能会以付出牺牲中国传统哲学的独特形式为代价,但是,既然要重构一个内在意蕴或实质上的认识论系统,就需要有相应的系统形式来承载。其次,为了突出与维护庄子认识论的系统性,改变学术界一贯轻视传统哲学认识论的现状,本文在认可认识论与本体论、价值论不可分割的前提之上,尝试偏重于从认识论的角度来阐发文本,可能会有失于全面把握《庄子》的整体精神,但对于庄子认识论的系统重构而言,这又是必要的代价。这两方面可能会是严重的不足,但愿也是一种有益的尝试。
[Abstract]:< > Chuang-tzu is a Chinese philosophy history important classical works. Since Wei and Jin Dynasties of Zhuang were on behalf of many people, but the real problem centered on understanding of the special research is rare, there are relatively fragmented, not deep enough, or even misunderstanding and study, even dogmatic label, tendency and simple, which makes the traditional philosophical epistemology China lack of sound can be heard without end. In view of this, this paper attempts to traditional method of textual research on exegesis sublation < Chuang-tzu >, abandoning a fusion of Confucianism and Taoism or the Buddhist interpretation of Zhuang's ideas, relying on modern philosophy as the theoretical background, on the basis of on the basis of previous research, starting with the knowledge of logic reconstruction in accordance with the "Chuang-tzu philosophy theory system. Specifically, many of the issues involved in this paper from the perspective of epistemology to systematically explore < Chuang-tzu > epistemology. The first is about Chuang-tzu and his writings The problem: although "Chuang-tzu" a Book involved inside, outside, and the division of Public opinions are divergent. miscellaneous articles the authenticity problem, but on the whole, the philosophical spirit of Chuang-tzu mapping for a person and for the attitude and Chuang-tzu in the book < > is more fit, so should be based on the overall shape the < > Chuang-tzu as the research object, mount the person, pay attention to the book, a comprehensive study of fuzzy partition, system analysis, the connotation of < Chuang-tzu > text, avoid Overgeneralization. In the first chapter about Chuang-tzu's epistemology and cognition object characteristics. As the understanding of the activities of the poles, cognition and practice, subject and object throughout people. The relationship between the two is undoubtedly the understanding of the proper meaning on research topics. Any cognitive activity is always pointing, the object becomes the object of cognition, so this thesis begins from the object of cognition, which mainly discusses the object of cognition in " Chuang-tzu > understanding forms and characteristics in theory. In accepting the predecessors on the "road", "basic" points, this paper further sort out the "object" in < Chuang-tzu > refinement "shape" and "fine" in two aspects: the external features of the "shape" of the concrete but see the referents, belonging to the sensory experience can grasp the field; "fine" is small in most small, unlike the "shape" that was easy to distinguish, focusing on the faint unknown, with the inner requirement to referents, belongs to the rational thinking to capture ideas; "Tao" is the invisible nature both, beyond the "perceptual form form", and beyond the rational dimension of fine ". Compared to the way of speaking," fine "in the" shape "and" Tao ", non non Road, which is the way to go with the shape, phase and as possible. In fact,""," "Fine," three kinds of specific forms of precipitation, not only conforms to the intrinsic logic of Chuang-tzu's thought, and thought in Lao Tzu since the road to Wang Bi, Neo Confucianism and thinkers such as Wang Fuzhi, "inherited the role of shape" and "form" in the process of the evolution of ideas consistent. The second chapter mainly from the perspective of different methods to different understanding of object recognition method of Chuang-tzu adopted and for overcoming the limitations of knowledge are beyond efforts. And "shape", "fine", "three kinds of cognitive object corresponds to the" ground "," Mo "," virtual "three understanding ways: the so-called" man, then the man Mo; also "," then "- extended to" Mo "and that feeling; also, extended to thinking," virtual "is empty and to pass, and especially in mind," the only way. Set empty. Empty, fast. "To hearing as an example, three understanding ways corresponded to different objects are" connected "to listen to the ear," Mo "- listen to heart," virtual "- to listen to the air. This is to show that Chuang-tzu treats sensory perception question attitude is a kind of strategy, not totally deny the emotional and rational means of cognition, but try to know different methods should be used according to different understanding of the object. The third chapter according to the different understanding of the object, the subject not only has a certain dynamism, there are inevitable limitations. This part mainly from seven aspects: the first section from the understanding of the life experience of the subject, reveal its own limited and unlimited knowledge and understanding of the tension for people seeking the cause of the whole and the difficulty of the grand master; the second section from the perspective of the perception of Chuang-tzu Perception and its limitations in the eyes and ears of the external senses; the third section mainly reveals the thinking mind within the sensory perception ability and word; and on this basis, in the fourth section examines the color reputation ability to grasp the common perception and understanding of people in reality, and the reality in between. For the former, intended to highlight Chuang-tzu questioned the adequacy of just the ability to perceive, not completely deny the ability of sensory perception; for the latter, focuses on the dependency relation between the real investigation and human cognition, and critical response that sees Chuang-tzu as agnostic views. The fifth section inspects the table function and its interpretation the limitations of quotes from the language level, the former from the debate over the meaning of words and words based on the disadvantages of the debate, expand the language in the transfer between us, especially the rumors and wider significance The translation principle of interlingual. The sixth section from the mind or consciousness of Chuang-tzu can one can cross margin claims, and the confusion in revealing Mengjue sensory unreliable but also reflects the limitations of the self consciousness of judgment. The seventh section further from the self consciousness and turn to other people, to investigate my understanding, communication, communication and understanding problems: on the one hand through the fish music knowledge between people certainly my perception of interoperability difficulties; on the other hand through the distinction between large and small to highlight the depth of communication and understanding. The fourth chapter form of knowledge corresponding to different cognitive objects through different methods are not the same: the "next" way of understanding the perceived is the main things or the existence of the external shape "shape", the surface obtained relatively understanding just things or exist, not into things The essence of Chuang-tzu, so called "common knowledge"; in contrast, the "rational thinking in" often can through the external shape, deeply realize the intrinsic nature of things - "fine", get understanding more deeply and objectively, so called "polar material knowledge" the "virtual" understanding; experience to grasp is nothing but not by the "Tao", the understanding of the whole world is a unified form of wisdom, namely the body of knowledge, beyond the limitation and the relativity of knowledge, has become the highest level of Chuang-tzu's thought of recognition form. By dividing the three forms of knowledge analysis Chuang-tzu on the propensity of different forms of knowledge, and the so-called "to know" the true connotation and the significance of experience in the field of Chuang-tzu's view to have the common knowledge (opinions) and in view of the physical knowledge (knowledge) to a Germplasm Doubt and critical attitude to the pursuit of a Taoist temple of Taoist knowledge (wisdom). From Chuang-tzu to worldly knowledge and a knowledge of the doubts and criticism and praise on the body of knowledge of the road can be seen in Chuang-tzu's epistemology there relative an appearance, but in essence a kind of "anti absolutism relativism". The research methods of the thesis that in the process of interpretation of the classic, pay attention to the basic maintenance of the original in the pursuit of ideas, emphasis on understanding on problems to focus on and reconstruction of the system of Chuang-tzu < >. In order to discuss the problem of the also, in order to further dialogue between ancient and modern, interested in the form and content of the clarity of the movement and contemporary philosophy. Of course, this is likely to sacrifice a unique form of China traditional philosophy as the price, however, since the reconstruction of a mind in The system in essence or understanding, you need to have the form corresponding to the bearing system. Secondly, in order to highlight and maintain Chuang-tzu systematic understanding on the change of academic circles always despise traditional philosophical epistemology of the epistemology and ontology in the premise of value recognition, indivisible, try on from the angle of theory of knowledge analysis text may be lost in the overall spirit of a comprehensive grasp of Chuang-tzu < >, but for Chuang-tzu's understanding on reconstruction of the system, it is necessary to cost. These two aspects may be serious shortcomings, I hope it's a useful attempt.

【学位授予单位】：华东师范大学
【学位级别】：博士
【学位授予年份】：2016
【分类号】：B223.5
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本文编号：1366545