論熊十力體用哲學中「存有對象的兩重性」－從對象的兩重性之釐清到存有的根源之穩立

熊十力的體用哲學有三個要點：其一、現象乃是本體之所顯現；其二、此現象乃是一純粹的經驗，且爲吾人理解、詮釋這個世界的起點；其三、此乃宋明新儒學「心即理」一脈的傳統。本文擬進一步郭清熊十力體用哲學的存有學特性，指出他所論的存有對象具有兩重性，其一是無執著性的存有，其二則是執著性的存有。筆者首先指出：當吾人之做爲一「活生生的實存而有」進到我們的生活世界中，而開啓了這個活潑潑的生活世界，此時境識俱泯、主客無分，此時的存有乃是一無執著性的存有。無執著性的存有再經由概念機能總體的作用，才擘分爲一執著性的存有。顯然，執著性的存有並非先在的，而是後起的，存有學的探索不能由此開始，而必須由此上溯至那無執著性的存有，才能做爲存有學的起點。這麽一來，熊十力便瓦解了一般落在現實的識知之執上的因果關聯，進而欲呈現出本體的創造性顯現的因果關係。這樣的因果關係已非平日我們所以爲的因果關係，故不可再以因果名之，只說是存有的開顯或本體之開顯即可。或者，我們可以說，熊十力對於緣生義作了一番新的改造，而欲探索存有的根源。再者，筆者指出：若依熊氏所言，吾人所處之生活世界乃是一活生生實存而有的世界，這樣的世界亦當是本體所顯現之世界，然此中卻有存有的開顯與遮蔽之問題，頗值吾人繼續思考。

關鍵字

現象；存有；生活世界；顯現；活生生的實存而有

並列摘要

Hsiung Shin-li's ”t'i-yung” philosophy could be characterized by three important points of view: (1) phenomenon is the manifestation of being-in-itself; (2) phenomenon is pure experience; and (3) the t'i-yung” philosophy inherited from the idea of ”shin-ji-li” (mind as moral law) in Neo-Confucianist tradition. This study would point out the different ontological levels of Hsiung Shih-li's ”t'i-yung” philosophy. One is the ”non-attachment” and ”non-conditioned being”, while the other is the ”attachment” and ”conditioned being”.First, I point out when we as a vital existence come in this world and open up the lively life-world, ”being” is a ”being-in-the-world”, that is, a non-attachment and non-conditioned being. Through the cognitive conceptualization, the non-attachment and non-conditioned being is transformed into an attachment and conditioned being. Obviously, the ontological research could not start from the attachment and conditioned being, because it is not the primary but secondary onlological level. We should transcend from the secondary level to the primary level. In short, the non-attachment and non-conditioned being is the starting point of our ontological research.Thus, Hsiung Shih-li deconstructs the causational connection of congnitive conceptualization, while manifesting the causational connection of ontological creativity. Since it isn't the causational connection as we usualy understand, we don't name it causation but ontological manifestation. In other words, we could say that Hsiung Shih-li transfers from the Buddhist causation to a new reconstruction in a new Confucian meaning as the origin of ontological research. According to Hsiung Shih-li's philosophy, the world is a lively life-world, being is a being-in-the-world, that is, ontological manifestation. However, we should consider the problem between ontological manifestation and concealment.