- 期刊
中國哲學範疇生命·模式·基礎的探討
A Discussion on the Categories of Life, Models and Foundation in Chinese Philosophy
摘要
中國哲學範疇生命根於形而下現實時空存在的生命，每一個歷史時空存在的理解和解釋之中，都貫穿著歷史的形而上存在的理解和解釋。兩者相接合的中介，呈現為價値理想，即對於理想自然、理想社會、理想人生的追求，並使價値理想的關懷，得到形上學本體論的支撑。 中國哲學範疇所體現的思維方式的特點是，天人交融型的整體性的思維模式，它與西方哲學範疇所體現的主客相分型的分析性的思維模式大異其趣。天人交融型的整體性的思維模式表現為整體性思維，和合性思維和主體性思維，以及八卦思維、渾沌思維、太極思維等。 哲學範疇的理性大廈，是人在實踐中所創造的觀念體系及其觀念產品。它具有超越民族、國家、社會的性質，故稱其為上層建築。作為中國哲學範疇的上層建築，怎樣在觀念形態上蘊含下層建築「物化」物的痕跡。以理為例：理範疇在發展中所獲得的第一個基本形式是，理的自然性質和自然的理性質；第二個基本形式是，理的倫理性質和倫理的理性質；第三個基本形式是，公理的社會化性質和社會的公理化性質；第四個基本形式是，和合理的人化性質和人的和合理化性質。
並列摘要
Categories of Life in Chinese philosophy are rooted in the concerete temporal and spatial aspects of life, in every historical explanation and understanding of space and time; and are usually a metaphysics of history. The medium that links the two together shows itself as an ideal of values, and ideal of nature, an ideal of society and the pursuit of an ideal life. The notion of ideal values receives support from ontology. A special aspect of Chinese philosophical categoies is in the model of the fusion between man and heaven. This is a big difference with the western categorical model of splitting and analysing the subject and object. This model of the fusion of man and heaven is an expression of a ”totality” model. Chinese philosophical categories also found expression in models of harmony, subjectivity, the eight trigrams chaos and the ”taiji” (the greatultimate). Rational, philosophical categories are a byproduct of human praxis and effort to systematize concepts. They transcend the characteristics of race, nation and society, so they are capable of building upward. In the building upward of Chinese philosophical categories, how is it that there are traces of the downward reification into the physical? Let's take the notion of ”li” （理） as an example. The category of ”li” first finds its basic form in ”li de zi ran xing zhi” (the natural attribute of ii) and ”zi ran de li xing zhi” (the attribute of the natural li). The second basic form finds expression in ”Ii de lun li xing zhi” (the ethical quality of li). and ”lun li de li xing zhi” (the quality of the ethical li). The third category finds basic form in ”gong li de she hui hua xing zhi” (the social quality of public li) and ”she hui de gong li hua xing zhi” (the socialization of the public li). Finally, the fourth category finds expression in ”he ii de ren hua xing zhi” (the human quality of the ii of harmony) and ”ren li he he li hua xing zhi (the quality of the li of human harmony).