感通與一體感－舍勒視域下的宋明儒學萬物一體觀

舍勒在考察一體感現象的時候分析了人類早期不同文明形態的宇宙一體感。儒家的萬物一體觀可以視作其中的一種類型。對比不同形態的宇宙一體觀，可以突顯儒家一體觀的思想要義。雖然舍勒對一體感本身給予了肯定的價值，但在其思想理路中，與人格之愛相比，一體感是某種「低級階段」的能力。由此可以推斷，相比較人格之愛，仁愛依然是某種不夠純粹的愛。因此有必要重新審視儒家的萬物一體是不是源於舍勒意義上的一體感。通過重新解讀舍勒的文本，我們將舍勒意義上的一體感稱為原始一體感，而作為儒家萬物一體之根基的感通則是一種再生一體感，以此避免從舍勒視域出發對儒家仁愛思想的矮化。

關鍵字

感通；一體感；萬物一體；錯位

並列摘要

Max Scheler analyses different types of identification with cosmos in early period of human civilizations when he explores the phenomena of feelings of identifications. Confucian identification with all things can be seen as one of these types. It can show the significant point of Confucianism's identification by contrasting them. Although Scheler gives positive values to the feeling of identification, in his thought it is to be certain kind of ability of lower stage compared with personal love. From this we can conclude that Confucian Benevolence (Ren, 仁) is still a kind of love not so pure from the perspective of Scheler. So it is necessary to re-scrutinize whether they are of the same type. By reinterpreting Scheler's text, we name the sense of identification in the sense of Scheler as primitive identification, whereas Gan-tong, as the basis of the Confucian identification with all things, is a regenerating identification, thus to avoid depreciating the value of Confucian Benevolence from Scheler's perspective.