「出生」還是「入死」：早期儒學與海德格爾現象學走向本真存在的兩種道路

早期儒學與海德格爾現象學都關注一種真實的、完善論的人類個體生存之基本方式和實現道路。在海德格爾那裏，經由「畏死」以及由此而來的源始自由，人類此在不斷以自我整合、「為自身之故」的方式，重新賦予作為無意義狀態之深淵的世界以「意義」，從而更新和贏得其本真存在。在早期儒學中，理想生活方式通過「成己」、「成人」等來刻畫，通常典範是君子人格，實現道路乃是不斷的「出生」、「新生」。修己、達誠的仁人君子，先天地具有生物學、宇宙論以及倫理—社會性三個層次上的世界關聯，並且必須堅持不懈地辨識、體認、擴充乃至創造性地調整或重鑄這些根據與遺產，以獲取自身生命的「重生」與「再生」，在自覺意義上達至「天人合一」、「與天地參」之最高生命狀態。兩種生存道路的構思和設想，雖各有思想淵源或背景，但不同程度上都重視人類個體的自由、自主乃至創造性要求。

關鍵字

早期儒學；海德格爾；本真存在；成己；死亡；出生；世界

並列摘要

Both early Confucianism and Heidegger's phenomenology paid close attention to the basic pattern and approach to a kind of human individual life which is authentic and perfect. In Heidegger, it is through lonely, ownmost and non-relational anxiety of death and hence freedom out of the anxiety that human Dasein constantly gives ＂meaning＂ to the world where it always lies by way of being self-integrated and being ＂for-the-sake-of-itself＂, so as to update and win its own real existence. In early Confucianism, the ideal state of life is presented by the concept of ＂being one self＂ or ＂being a human＂. Its usual model is called ＂gentleman personality＂, and the necessary road is a kind of constant ＂nativity＂ or ＂rebirth＂. One gentleman trying to cultivate himself and realize completion, not only has three levels of world association and corresponding heritage a priori, which refer to biological, cosmological, and ethical-social ones, but also must further diligently be awareness of, recognize, expand, and even productively adjust and recast these heritage and ground in order to get his own life renewing and re-birthing, self-consciously realizing the highest state of life of ＂unity of Heaven and man＂. Although each has its own thought origin and background, the two different insights and ideas of important approach in human life pay much attention to human individual freedom, autonomy and creativity in different sense.