本文選題：戴震 + 內(nèi)生現(xiàn)代性��； 參考：《山東大學》2016年博士論文

【摘要】：戴震生活的十八世紀,正值中國歷史的第二次社會大轉(zhuǎn)型時期。戴震的思想正是這一轉(zhuǎn)型期在學術(shù)理論上的典型反映。只有在“內(nèi)生現(xiàn)代性”的視域之中,方可理解戴震思想中的現(xiàn)代性觀念。而縱觀既往的戴震研究,存在著以下幾種研究視域：知識論、倫理學、形而上學。這幾種研究視域雖然開創(chuàng)了眾多的戴震研究成果,但難免存在著以下的諸多問題：(1)以知識論視域來研究戴震,要么如乾嘉漢學家一樣視戴震的義理學而不顧,要么如余英時一樣將戴震的考據(jù)學和義理學分而視之,要么如胡適一樣將戴震的學術(shù)簡單比附為西方現(xiàn)代的科學知識。(2)以倫理學視域來研究戴震,要么如宋學家一樣站在戴震的對立面,要么以研究者所預先設(shè)定的“自由”、“民主”等倫理觀來強加于戴震。其實,將戴震思想僅僅解釋為某些形而下的具體知識或者是倫理規(guī)范,都忽視了戴震思想中的形上學維度。(3)而借助“哲學”、唯物主義或唯心主義、語言哲學等等西方形上學的視域來研究戴震,不僅存在著“以西律中”的危險,而且更為重要的是始終沒有揭示出戴震打破宋明理學“形而上——形而下”思維方式之后的更為本源的思想視域。在我們看來,正是本源視域的缺失,造成了迄今為止的戴震研究對戴震的理解始終難有定論。就此本源視域而言,戴震本人將其表達為“人倫日用”,這也即當代儒學之一的“生活儒學”所揭示出的“生活”視域。本文的任務(wù),就在于自覺地回到“生活”這一本源,以期重新理解戴震思想中的現(xiàn)代性觀念。由此,本文接下來的工作,將按照以下幾個步驟展開：第一,梳理戴震之前儒學現(xiàn)代化的歷史進程和現(xiàn)代性的觀念脈絡(luò),這關(guān)乎戴震思想得以發(fā)生的時代際遇和學術(shù)際遇。“現(xiàn)代社會轉(zhuǎn)型”的總特征在于,由前現(xiàn)代的“家族社會”逐漸轉(zhuǎn)變?yōu)楝F(xiàn)代性的“市民社會”。其中所蘊含的“內(nèi)生現(xiàn)代性”因素,表現(xiàn)為：生產(chǎn)方式上,由自給自足的小農(nóng)經(jīng)濟轉(zhuǎn)變?yōu)橐允袌鰹橹鲗У纳唐方?jīng)濟；生活方式上,由以血緣為紐帶的村民生活轉(zhuǎn)變?yōu)橐阅吧藶橹黧w的市民生活；文化觀念上,由精英式的士大夫文化轉(zhuǎn)變?yōu)槭浪仔缘氖忻裎幕４髡鸨救说纳罱?jīng)歷也深深地打上了這一時代烙印。以上的現(xiàn)代性因素體現(xiàn)在學術(shù)領(lǐng)域之中,又表現(xiàn)為：晚明時期,在陽明學的導引下,掀起了一股“尊情反理”的現(xiàn)代性思潮；明清之際,在“經(jīng)世致用”的精神下,開啟了儒家政治理念的現(xiàn)代轉(zhuǎn)型；乾嘉時期,在“實事求是”的考據(jù)學風中,形成了一場中國式的文藝復興運動。在此基礎(chǔ)上,淵源于現(xiàn)代性生活方式的戴震思想作為對此前現(xiàn)代性觀念的再度推進,必然意味著一種現(xiàn)代性的哲學建構(gòu)。第二,闡發(fā)戴震本人的本源視域表達,這關(guān)乎戴震現(xiàn)代性觀念得以展開的方法論前提。在儒學的現(xiàn)代化進程中,凡是具有現(xiàn)代性色彩的儒學,無不對現(xiàn)實生活有著強烈的關(guān)注態(tài)度。王艮倡導在“百姓日用”中發(fā)明“良知”,意味著個體主體性是被共同的百姓日用生活所給出的。李贄“穿衣吃飯,即是人倫物理”的觀念,意味著世間一切形而下的知識(物理)和倫理(人倫)皆當以日用生活(穿衣吃飯)為其本源。顧炎武、黃宗羲、王夫之等人的“經(jīng)世致用”精神,反映了面向生活(世)的各種形而下學(用)成為了學術(shù)研究的迫切之需。顏元的“習行”思想,更是告訴人們,只有在生活實踐中才能驗證思想觀念的有用與無用。然而,以上諸人的學術(shù)建構(gòu)總體上并未跳出宋明理學的話語體系。直到戴震“道即人倫日用”的提出,才將生活之為觀念的本源自覺地表達出來。在戴震的本源視域中,他反對宋儒將形而上的“道”與形而下的“人倫日用”劃界。他認為,只有堅持在“人倫日用”中求“道”,才能避免觀念凌駕于生活之上的形而上學虛妄。立足于“人倫日用”的本源之上,戴震思想的具體建構(gòu)就體現(xiàn)為“實事求是”這一學術(shù)進路。在戴震看來,儒學經(jīng)典文獻中的“實事”并非一訓詁考據(jù)學意義上的“文獻事實”,而是體現(xiàn)了孔、孟等圣賢所處時代“生活方式”和“生活觀念”的合一。這就要求,戴震借助考據(jù)學的訓詁工具,去通達經(jīng)典文獻背后圣賢所要傳達的義理思想。進而,戴震的義理學轉(zhuǎn)而回到自身的生活本源,通過對自身現(xiàn)代性生活方式的考據(jù)來建構(gòu)自己時代的現(xiàn)代性生活觀念。第三,在前面的研究基礎(chǔ)上,按照現(xiàn)代學術(shù)的劃分,分別研究戴震思想的形上學(宇宙存在論)、人性論和形下學(包括知識論與倫理學)中的現(xiàn)代性觀念。在形上學問題上,戴震批判宋儒“理氣二分”的思維方式受到了佛老“神氣之別”的啟發(fā)。進而,通過對《易傳》中“形而上者謂之道,形而下者謂之器”和“一陰一陽之謂道”的字義疏證,解構(gòu)了理學的宇宙本體論。在戴震看來,宇宙存在即表現(xiàn)為一個“氣化即道”的整體形態(tài),在此之上并不存在形而上的超越本體；在氣化流行之中,生成了宇宙間的天地萬物；由氣化的運行不止,體現(xiàn)了宇宙存在的“生生”特性；由氣化的規(guī)律性運行,給出了宇宙“生生而條理”的內(nèi)在價值。通過對理學本體論的解構(gòu)和自身宇宙存在論的重新建構(gòu),戴震為此后現(xiàn)代性的人性論、知識論、倫理學奠定了形上學的理論根基。在人性論問題上,戴震批判宋儒“氣質(zhì)之性”與“天地之性”的人性二分論。與宋儒“以理論性”的形上學人性論不同,戴震的“以氣論性”直接面向人的形體存在本身來追問人性。在重拾宋儒以前“以生言性”的傳統(tǒng)觀念平臺之后,戴震指出,人性是一個被氣化流行所給出的由“自然”到“必然”的生成過程；就人性的具體內(nèi)容而言,人性表現(xiàn)為一個“血氣”與“心知”的統(tǒng)一體；就人性的整體結(jié)構(gòu)而言,人性包括了“欲性”、“情性”、“知性”三個方面。進而,在關(guān)于“善”的問題探討中,戴震既繼承了孟子“人性之善”的性善論話語,又汲取了荀子“倫理之善”的形下學內(nèi)涵。通過“心知”的觀念,戴震又將“人性之善”和“倫理之善”的雙重義蘊綰合一處。這既是對傳統(tǒng)人性論的批判性繼承,又是對孟、.荀兩家人性論的綜合性創(chuàng)新。在戴震的人性論中,人性的價值就體現(xiàn)為與生俱來的生命存在；人性價值的展開就體現(xiàn)在人的后天生存活動之中；人的個體性價值,優(yōu)先于人的普遍性價值。在知識論問題上,戴震批判宋儒理學本體論籠罩下的知識論“詳于論敬而略于論學”,將會導致“無待于學”甚至“廢學”的結(jié)論。從而,戴震認為,宋儒的知識論顛倒了“知識”與“道德”的關(guān)系,并未賦予知識本身以獨立的價值地位。在戴震看來,就認知對象與認知主體的關(guān)系而言,客觀存在的知識必然是可以被主體所認知的；就認知對象而言,知識只能是事物內(nèi)在的法則,只能是事物本身的“分理”、“條理”和在此基礎(chǔ)上經(jīng)過主體重新構(gòu)造的“理義”；就認知主體而言,主體存在著一個從“精爽”到“神明”的認知能力擴展過程。在戴震的知識論中,不僅為當時乾嘉學術(shù)的知識考證工作提供了理論說明,而且戴震的知識論作為一種普適的理論建構(gòu)直至今天依然是深刻的。在倫理學問題上,戴震批判宋儒“存天理,滅人欲”的倫理觀,之所以演變出了“以理殺人”的社會悲劇,乃是因為在理學的理論根源處就顛倒了“情欲”與“理”的正當關(guān)系。在戴震看來,所謂“理”,即是“情欲”本身的條理化展開樣式。就倫理建構(gòu)的根本原則而言,戴震強調(diào)道德并不是凌駕于情欲之上的德性本體,而不過是天下人人的“遂欲達情”而已；就道德的發(fā)生機制而言,戴震通過“以情絮情”、“權(quán)度事情”的理論要求將“權(quán)”的認知方法貫穿于一切倫理實踐的始終；就倫理實踐的結(jié)構(gòu)而言,戴震分別在倫理規(guī)范層面建構(gòu)了一個“仁→義→禮”的觀念序列,在主體之德層面建構(gòu)了→個“智→仁→勇”的觀念序列。在戴震的倫理學中,宋儒對道德的形上學預設(shè)被拋棄,道德之所以可能被深深扎根于現(xiàn)實的日常生活之中。通過我們的研究,可以發(fā)現(xiàn),戴震思想既是對以宋明理學為代表的傳統(tǒng)儒學的反叛,又是對以孔、孟、荀為代表的原始儒學的某種程度的超出,實質(zhì)上乃是一種融合創(chuàng)新基礎(chǔ)上的現(xiàn)代性哲學建構(gòu)。
[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.
【學位授予單位】：山東大學
【學位級別】：博士
【學位授予年份】：2016
【分類號】：B249.6
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本文編號：1921453