道在倫常日用之情中：從李澤厚的儒學「情本體」說起

不論歐美或華人地區的心理學都需要重新出發。問題不僅出在心理學的本身，而是更大範圍的歐美與華人近代的文化歷史與思潮。心理學必須開放邏輯實證論之外的典範，還原人性心理的完整性，並且與其文化歷史接續，同時面對其時代社會的處境。華人世界的心理學，則應接續中華文化與哲學思想，面對現實處境，保持與其他學科對話，努力於繼往開來，應是當前的方向。李澤厚的「情本體」或「（人類學）歷史本體論」是當代新儒家或儒家心理學的一種可能性。本文試著以我為其思想所草擬的「四句教」（天命之謂性，率性之謂情，度情之謂道，修道之謂教）為綱要，介紹其內容。並且簡要說明心理學與生生不息、繼往開來之文化、歷史與思想接軌的重要性，而李澤厚的思想或是他的先驗心理學，已經為華人心理學跨出重要的一步。

關鍵字

李澤厚；儒家；儒家心理學；情本體；（人類學）歷史本體論

並列摘要

The study of Psychology needs to be rethought in both Euro-America and Chinese communities. The problem doesn't stem from the field of Psychology, per se. It has more to do with larger developments in contemporary cultural history in these regions. The study of Psychology needs to be released from the binds of Logical Positivism and be returned to a more holistic understanding of psychological Humanism. This humanistic conception, moreover, needs to connect with particular cultural histories and social contexts. As such, the study of Chinese Psychology should be bound to Chinese culture and philosophy, as it continues interdisciplinary dialogues amidst contemporary sociopolitical changes. Li Zehou's ＂Affectivity-Situation Ontology＂ or ＂Historical Ontology＂ provides a potential path for future development s in neo-Confucianism or Confucian Psychology. This paper details what I term as ＂The four lessons＂ for Li's philosophical thought. These four lessons are: ＂Human nature is from the prior human experiences. The leading structure of human nature is affectivity. The dialectic handling between situation and human affectivity is the way of Being. Practicing the way of Being is learning. ＂Stressing the importance of a continuous and connective genealogy of cultural-historical thought, Li's transcendental psychology has made a significant stride for the field of Chinese Psychology.