“兴”的构造:道德之现象学意向性的直接性
|
摘要
"兴"在西方语言表述中很少出现,却在中国诗歌语言中常见,中西之诗在语言上的差异,实质是思维方式、生存方式上的差异。"兴"之独特性蕴涵,自孔子将"兴"从通名变为专名,至王夫之便有了对其运思特质的揭示。从运思、生存方式上看,"兴"是"道德之现象学意向性的直接性":所谓"现象学意向性的直接性",是指其意向指向(建构)是在直觉中直接进行的,不通过康德义的时空形式与逻辑范畴;"道德"是指此运思性质与胡塞尔不同,不是认知性的而是价值性的,其创生主体"道德之心"指向宇宙万物,赋予其"意义",创生"价值意味"的存有,同时此创生过程虽在形式上没有时空,但在存有内容上有"时空"。内容上的"时间"是人们将自己生存展开的时间赋予山河大地,山河大地的时时变迁是人生存展开的化生;内容上的"空间"并非"物理空间",而是人与事物打交道的"意义空间",它在距离上的表述虽然不客观,却有着生存的意义。它们道出了"兴"的本质,也构成了"兴发"何以可能的全部秘密。
"Xing" is rarely seen in western language expression, but it is common in Chinese poetry language. The difference between Chinese and Western poetry in language is actually the difference in thinking and being of mode. The unique of "Xing" has been revealed since from the time that Confucius changed Xing from a general name to a specific name and even Wang Fuzhi revealed his essential characteristics. From such a perspective, "Xing" is "the directness of moral phenomenological intentionality": The so-called "directness of phenomenological intentionality" means that its intentionality(construction) is carried out directly in intuition, not through the space-time form and logical category of Kant's theory. "Morality"here demonstrates that this kind of thinking is different from Husserl's theory and it is not cognitive but valuable. Its creative "moral subject" points to all things in the universe, endows them with "meaning" and creates the existence of "value meaning."At the same time, although there is no space and time in the form of creation, there is"space and time" in the content of being: The content of "time" is that people always endow their unfolding lives of time to the world, where the world's constant changing is representative of unfolding life; The "space" in content is not the "physical space," but the "meaning space" through wihch people deal with things. Although its expression on distance is not precise, it has the meaning of life, which is the essence of "Xing" and explains why "Xingfa" is possible.
"Xing" is rarely seen in western language expression, but it is common in Chinese poetry language. The difference between Chinese and Western poetry in language is actually the difference in thinking and being of mode. The unique of "Xing" has been revealed since from the time that Confucius changed Xing from a general name to a specific name and even Wang Fuzhi revealed his essential characteristics. From such a perspective, "Xing" is "the directness of moral phenomenological intentionality": The so-called "directness of phenomenological intentionality" means that its intentionality(construction) is carried out directly in intuition, not through the space-time form and logical category of Kant's theory. "Morality"here demonstrates that this kind of thinking is different from Husserl's theory and it is not cognitive but valuable. Its creative "moral subject" points to all things in the universe, endows them with "meaning" and creates the existence of "value meaning."At the same time, although there is no space and time in the form of creation, there is"space and time" in the content of being: The content of "time" is that people always endow their unfolding lives of time to the world, where the world's constant changing is representative of unfolding life; The "space" in content is not the "physical space," but the "meaning space" through wihch people deal with things. Although its expression on distance is not precise, it has the meaning of life, which is the essence of "Xing" and explains why "Xingfa" is possible.
引文
陈来:《有无之境》,北京:人民出版社,1991年。[CHEN Lai.You Wu zhi jing(Jing between Witness and Obliviousness).Beijing:People’s Publishing House,1991.]
程颢、程颐:《二程集》上,北京:中华书局,2004年。[CHENG Hao,CHENG Yi.Ercheng ji(The Collection of Cheng Brothers).Vol.1.Beijing:Zhonghua Book Company,2004.]
丁耘:《心物知意之间:〈大学〉诠释与现象学》,见《西学东渐与马克思哲学传入--第三届中哲、西哲、马哲专家论坛论文集》,2011年。[DING Yun.“Xin wu zhi yi zhijian:Daxue quanshi yu xianxiangxue”(Between Mind and Matter:The Interpretation of Daxue and Phenomenology).In Xixuedongjian yu Makesizhexue chuanru:disanjie zhongzhe,xizhe, mazhezhuanjialuntan lunwenji(The Eastward Spread of Western Learning and the Introduction of Marxist Philosophy:Collected Papers of the Third Session of Chinese Philosophy,Western Philosophy and Marxist Philosophy),2011.]
(法)米歇尔·福柯:《词与物》,莫伟民译,北京:三联书店,2001年。[Foucault,Michel.Ci yu wu(Words and Objects).Translated by MO Weimin.Beijing:SDX Joint Publishing Company,2001.]
(德)威廉·冯·洪堡:《论人类语言结构的差异及其对人类精神发展的影响》,姚小平译,北京:商务印书馆,2010年。[Humboldt,Wilhelm,von.Lun renlei yuyanjiegou de chayi ji qi dui renlei jingshen fazhan de yingxiang(On the Difference of Human Language Structure and Its Influence on Human Spiritual Development).Translated by YAO Xiaoping. Beijing:The Commercial Press,2010.]
(德)埃德蒙德·胡塞尔:《逻辑研究》,倪梁康译,上海:上海译文出版社,2006。[Husserl,Edmund.Luoji yanjiu(Logic Research).Translated by NI Liangkang.Shanghai:Shanghai Translation Publishing House,2006.]
毛亨、郑玄、孔颖达、陆德明:《毛诗注疏》,张岂之主编,上海:上海古籍出版社,2013年。[MAO Heng,ZHENG Xuan,KONG Yingda,LU Deming.MaoShi zhushu(Annotations and Commentaries on Mao Shi). Edited by ZHANG Qizhi.Shanghai:Shanghai Ancient Books Publishing House,2013.]
牟宗三:《从陆象山到刘畿山》,见《牟宗三全集》第8卷,台北:联经出版事业有限公司,2003年。[MOU Zongsan.Cong Lu Xiangshan dao Liu Jishan(From Lu Xiangshan to Liu Jishan).In Mou Zongsan quanji(Mou Zongsan’s Complete Works).Vol.8.Taipei:Lianjing Publishing Co.,Ltd.,2003.]
---:《智的直觉与中国哲学》,见《牟宗三全集》第20卷,台北:联经出版事业有限公司,2003年。[---.Zhidezhijue yu Zhongguozhexue(Intellectual Intuition and Chinese Philosophy).In Mou Zongsan quanji(Mou Zongsan’s Complete Works).Vol.20.Taipei:Lianjing Publishing Co.,Ltd.,2003.]
---:《现象与物自身》,见《牟宗三全集》第21卷,台北:联经出版事业有限公司,2003年。[---.Xianxiang yu wuzishen(Phenomenon and Thing Itself).In Mou Zongsan quanji(Mou Zongsan’s Complete Works).Vol.21.Taipei:Lianjing Publishing Co.,Ltd.,2003.]
---:《圆善论》,见《牟宗三全集》第22卷,台北:联经出版事业有限公司,2003年。[---.Yuanshan lun(Satisfactory Good).In Mou Zongsan quanji(Mou Zongsan’s Complete Works).Vol.22.Taipei: Lianjing Publishing Co.,Ltd.,2003.]
倪梁康:《牟宗三与现象学》,《哲学研究》2002年第10期,第42-48页,第80页。[NI Liangkang.“Mou Zongsan yu xianxiangxue”(Mou Zongsan and Phenomenology).Zhexue yanjiu(Study on the Philosophy)10(2002):42-48,80.]
---:《现象学的始基--对胡塞尔〈逻辑研究〉的理解与思考》,广州:广东人民出版社,2004年。[---.Xianxiangxue de shiji:dui Husaier〈luojiyan jiu〉de lijie yu sikao(The Beginning of Phenomenology:Understanding and Thinking of Husserl’s〈Logic Research〉).Guangzhou:Guangdong People’s Publishing House,2004.]
---:《胡塞尔现象学概念通释》,北京:三联书店,2007年。[---.Husaier xianxiangxue gainian tongshi(Interpretation of Husserl’s Phenomenological Concept).Beijing:SDX Joint Publishing Company,2007.]
(日)九鬼周造:《“粹”的本质》,彭曦、旺丽江、顾长江译,见《九鬼周造著作精粹》,南京:南京大学出版社,2017年。[Kuki Shuzo.“‘Cui’de benzhi”(The Essence of Purity).Translated by PENG Xi,WANG Lijiang,GU Changjiang.In Jiuguizhouzao zhuzuo jingcui(Kuki Shuzo’s Works Selected).Nanjing:Nanjing University Press,2017.]
(美)萨皮尔:《关于语言、文化和个性的论文选》,瞿铁鹏译,见霍克斯《结构主义和符号学》,上海:上海译文出版社,1997年。[Sapir,Edward.“Guanyu yuyan,wenhua he gexing de lunwenxuan”(A Selection of Papers on Language,Culture,and Personality).Translated by QU Tiepeng.In Terence Hawkes.Jiegouzhuyi he fuhaoxue(Structuralism and Semiotics). Shanghai:Shanghai Translation Publishing House,1997.]
童庆炳:《“比显兴隐”说》,见童庆炳:《〈文心雕龙〉十三说》,北京师范大学出版社,2016年。[TONG Qingbin.“Bi xian Xing yin shuo”(The Discussion of Overt Bi and Implicit Xing).In Wenxindiaolong shisan shuo (Thirteen Chapters of Wenxindiaolong).Beijing:Beijing Normal University Press,2016.]
王夫之:《船山全书》第3册,长沙:岳麓书社,1998年。[WANG Fuzhi.Chuanshan quanshu(All Works of Chuanshan).Vol.3.Changsha:Yuelu Publishing House,1998.]
---:《船山全书》第13册,长沙:岳麓书社,1998年。[---.Chuanshan quanshu(All Works of Chuanshan).Vol.13.Changsha:Yuelu Publishing House,1998.]
---:《船山全书》第14册,长沙:岳麓书社,1998年。[---.Chuanshan quanshu(All Works of Chuanshan).Vol.14.Changsha:Yuelu Publishing House,1998.]
王向远:《日本美学基础概念的提炼与阐发--大西克礼《幽玄》《物哀》《寂》“三部作”及其前后(译本序)》,见大西克礼:《幽玄·物哀·寂》,王向远译,上海:上海译文出版社,2017年。[WANG Xiangyuan.“Riben meixue jichugainian de tilian yu chanfa:Onishi Yoshinori’s Youxuan,Wuai,Ji‘sanbuzuo’ ji qi qianhou(yibenxu)”(The Refinement and Elucidation of the Basic Concept of Japanese Aesthetics:Onishi Yoshinori’s Mystery,Material Sorrow,Silence and the Three Works Before and After[Preface to the Translation]).In Onishi Yoshinori.Youxuan,Wuai,Ji(Mystery,Material Sorrow,Silence).Translated by WANG Xiangyuan.Shanghai: Shanghai Translation Publishing House,2017.]
许慎撰,段玉裁注:《说文解字注》,上海:上海古籍出版社,1981年。[XU Shen,DUAN Yucai.Shuowenjiezi zhu(Annotation of Shuo wen jie zi).Shanghai:Shanghai Ancient Books Publishing House,1981.]
谢遐龄:《文化走向超逻辑的研究》,上海:华东师范大学出版社,2014年。[XIE Xialing.Wenhua zouxiang chaoluoji de yanjiu(The Study of the Cultural Trend towards Super-logic).Shanghai:East China Normal University Press,2014.]
杨泽波:《智的直觉抑或意向性的直接性--对牟宗三“觉他”学说的重新定位》,《复旦学报(社科科学版)》2013年第5期,第55-63页,第177页。[YANG Zebo.“Zhidezhijue yihuo yixiangxing de zhijiexing:dui Mou Zongsan‘jueta’xueshuo de chongxin dingwei”(Intellectual Intuition or Directness of Intentionality:Reorientation of Mou Zongsan’s Doctrine of“Perceived Otherness”).Fudan xuebao shehui kexue ban(Fudan Journal[Social Sciences])5(2013):55-63,177.]
杨国荣:《心学之思:王阳明哲学的阐释》,上海:三联书店,1997年。[YANG Guorong.Xinxue zhi si:Wang Yangmin zhexue de chanshi(Thoughts of Mind:The Interpretation of WangYangming’s Philosophy).Shanghai:SDX Joint Publishing Company,1997.]
叶嘉莹:《中西文论视域中的“赋、比、兴”》,《河北学刊》2004年第2期,第116-122页。[YE Jiaying.“Zhongxi wenhua shiyu zhong de‘Fu,Bi,Xing’(“Fu,Bi and Xing”in Chinese and Western Cultural Perspectives).Hebei xuekan(Journal of Hebei)2(2004):116-22.]
刘勰著、詹锳义证:《文心雕龙义证》,上海:上海古籍出版社,1989年。[LIU Xie,ZHAN Ying.Wenxindiaolong yizheng(Annotations to Wenxin diaolong).Shanghai:Shanghai Classics Publishing House,1989.]
钟嵘注、曹旭笺:《诗品笺注》,北京:人民文学出版社,2009年。[ZHONG Rong,CAO Xu.Shipin jianzhu(Annotation to Ranking of Poets).Beijing:People’s Literature Publishing House,2009.]
张载:《张载集》,北京:中华书局,1978年。[ZHANG Zai.Zhang Zai ji(Zhang Zai Works Collected).Beijing:Zhong Hua Book Company,1978.]
张庆熊:《熊十力的新唯实论与胡塞尔的现象学》,上海:上海人民出版社,1995年。[ZHANG Qingxong.Xiong Shili de xinweishilun yu Husaier de xianxiangxue(Xiong Shili’s New Realism and Husserl’s Phenomenology).Shanghai:Shanghai People’s Publishing House,1995.]
张祥龙:《中国古代思想中的天时观》,《社会科学战线》1999年第2期,第61-72页。[ZHANG Xianglong.“Zhongguo gudai sixiang zhong de tianshi guan”(The Thoughts of Time in Ancient China). Shehuikexue zhanxian(Social Science Front)2(1999):61-72.]
1叶嘉莹:《中西文化视域中的“赋、比、兴”》,《河北学刊》2004年第2期,第116页。[YE Jiaying,“Zhongxi wenhua shiyu zhong de‘Fu/Bi/Xing’”(“Fu,Bi and Xing”in Chinese and Western Cultural Perspectives),Hebei xuekan(Journal of Hebei)2(2004):116.]
2威廉·冯·洪堡:《论人类语言结构的差异及其对人类精神发展的影响》,姚小平译,北京:商务印书馆,2010年,第227页。[Wilhelm von Humboldt,Lun renlei yuyanjiegou de chayi ji qi dui renlei jingshenfazhan de yingxiang(On the Difference of Human Language Structure and Its Influence on Human Spiritual Development),trans.YAO Xiaoping,Beijing:The Commercial Press,2010,227.]
3爱德华·萨皮尔:《关于语言、文化和个性的论文选》,瞿铁鹏译,见特伦斯·霍克斯:《结构主义和符号学》,上海:上海译文出版社,1997年,第23页。[Sapir Edward,“Guanyu yuyan,wenhua he gexing de lunwenxuan”(A Selection of Papers on Language,Culture,and Personality),trans.QU Tiepeng,in Jiegouzhuyi yu fuhaoxue(Structuralism and Semiotics),ed.Terence Hawkes,Shanghai:Shanghai Translation Publishing House,1997,23.]
4米歇尔·福柯:《词与物》,莫伟民译,北京:三联书店,2001,第1-8页。[Michel Foucault,Ci yu wu(Words and Objects),trans.MO Weimin,Beijing:SDX Joint Publishing Company,2001,1-8.]
5“一定的具体的意义或者语言无非就是具有一个民族过去以及现在的存在样式即特殊文化形象的历史的自我体现。而且,意义以及语言与民族的意识存在之间的关系,并非前者合起来形成后者,而是民族的活生生的存在创造了意义以及语言。”(九鬼周造:《“粹”的本质》,彭曦、旺丽江、顾长江译,见《九鬼周造著作精粹》,南京:南京大学出版社,2017年,第51页。[Kuki Shuzo,“‘Cui’de benzhi”(The Essence of Pure),trans.PENG Xi,WANG Lijiang,GU Changjiang,in Jiuguizhouzao zhuzuo jingcui(Kuki Shuzo’s Works Selected),Nanjing:Nanjing University Press,2017,51.])
6同上,53。[Ibid.,53.]
7同上,56。[Ibid.,56.]
8王向远:《日本美学基础概念的提炼与阐发--大西克礼〈幽玄〉〈物哀〉〈寂〉“三部作”及其前后(译本序)》,见大西克礼:《幽玄·物哀·寂》,王向远译,上海:上海译文出版社,2017年。[WANG Xiangyuan,“Riben meixue jichugainian de tilian yu chanfa:Onishi Yoshinori’s Youxuan,Wuai,Ji‘sanbuzuo’ji qi qianhou(yibenxu)”(The Refinement and Elucidation of the Basic Concept of Japanese Aesthetics:Onishi Yoshinori’s Mystery,Material Sorrow,Silence and the Three Works Before and After[Preface to the Translation]),in Onishi Yoshinori,Youxuan,Wuai,Ji(Mystery,Material Sorrow,Silence),trans.WANG Xiangyuan,Shanghai:Shanghai Translation Publishing House,2017.]
9一种普遍观点是把“兴”当作修辞手法,无法认同。中国古代未有西方形上思维下的“喻性”传统与政治民主式的智术雄辩,故没有rhetoric意义上的修辞手法。若说手法(方式),可以从经学角度将其理解成解经手法,但这种理解削减了“兴”的内涵,且是汉代以来的产物。从诗歌创作角度看,一时兴起未必有明确的政教意义,而是一种“表面”看起来“先言他物”以起“所咏之物”的语言表达“现象”(从对象化层面看不出“兴句”与“被兴句”之间的内在联系),因此不能从逻辑上先以文学、美学、经学的视角定性“兴”是什么,再以此确定性反思“兴”本身,这种做法遮蔽了“兴”本身前观念化、非对象化的纯意境发生和纯价值赋予。
10(南朝·梁)刘勰著,詹锳义证:《文心雕龙义证》(下册),上海:上海古籍出版社,1989年,第1329页。[LIUXie,ZHAN Ying,Wenxindiaolong yizheng(Annotations to Wenxin diaolong),vol.2,Shanghai:Shanghai Classics Publishing House,1989,1329.]
11(宋)张载:《张载集》,北京:中华书局,1978年,第207页。[ZHANG Zai,Zhang Zai ji(Zhang Zai’s Works Collected),Beijing:Zhong Hua Book Company,1978,207.]
12(南朝·梁)钟嵘著,曹旭笺:《诗品笺注》,北京:人民文学出版社,2009年,第25页。[ZHONG Rong,CAO Xu,Shipin jianzhu(Ranking of Poets),Beijing:People’s Literature Publishing House,2009,25.]
13刘勰著,詹锳义证:《文心雕龙义证》,第1331页。[LIU Xie,ZHAN Ying,Wenxindiaolong yizheng(Annotations to Wenxin diaolong),1331.]
14(清)王夫之:《船山全书》第14册,长沙:岳麓书社,1998年,第897页。[WANG Fuzhi,Chuanshan quanshu(All Works of Chuanshan),vol.14,Changsha:Yuelu Publishing House,1998,897.]
15(清)王夫之:《船山全书》第13册,第536页。[WANG Fuzhi,Chuanshan quanshu(All Works of Chuanshan),vol.13,536.]
16(清)王夫之:《船山全书》第14册,第820页。[WANG Fuzhi,Chuanshan quanshu(All Works of Chuanshan),vol.14,820.]
17同上,752。[Ibid.,752.]
18童庆炳在《“比显兴隐”说》一文中指出“比”接近认识论,“兴”接近存在论,并认为这是未来得以研究的方向。所谓“兴”之存在论,就是此处所说的纯意义发生的存有状态。见童庆炳:《〈文心雕龙〉十三说》,北京:北京师范大学出版社,2016年,第282页。[TONG Qingbin,“Bi xian Xing yin shuo”(The Discussion of Overt Bi and Implicit Xing),in Wenxindiaolong shisan shuo(Thirteen Chapters of Wenxindiaolong),Beijing:Beijing Normal University Press,2016,282.]
19这一概念最初由复旦大学杨泽波教授提出,杨教授将牟宗三“智的直觉”与胡塞尔现象学比较,发现牟宗三所说的“智的直觉”实际上就是“现象学意向性的直接性”,并进一步提出了“道德现象学思维方式的直接性”概念,见杨泽波:《智的直觉抑或意向性的直接性--对牟宗三“觉他”学说的重新定位》,《复旦学报(社会科学版)》,2013年第5期,第55页。[YANG Zebo,“Zhidezhijue yihuo yixiangxing de zhijiexing:dui Mou Zongsan‘jueta’xueshuo de chongxin dingwei”(Intellectual Intuition or Directness of Intentionality:Reorientation of Mou Zongsan’s Doctrine of“Perceived Otherness”),Fudan xuebao shehui kexue ban(Fudan Journal[Social Sciences])5(2013):55.]。值得注意的是,虽然杨教授阐述了牟宗三“智的直觉”概念并非康德义上的“智的直觉”而类似胡塞尔意向性的直接性,但未否定牟宗三揭示出中国人运思方式中独具特色的一个方面,只是其“看对了病症开错了药方”。因此,在中国人的运思方式中找到与牟先生所谓“智的直觉”相符的运思方式,是积极的尝试,本文的意义一定程度上与此相关,深入说明有待后续撰文。
20牟宗三:《圆善论》,见《牟宗三全集》第22卷,台北:联经出版事业有限公司,2003年,第327页。[MOUZongsan,Yuanshan lun(Satisfactory Good),in Mou Zongsan quanji(Mou Zongsan’s Complete Works),vol.22,Taipei:Lianjing Publishing Co.,Ltd.,2003,327.]
21牟宗三:《智的直觉与中国哲学》,见《牟宗三全集》第20卷,台北:联经出版事业有限公司,2003年,第195页。[MOU Zongsan,Zhidezhijue yu Zhongguozhexue(Intellectual Intuition and Chinese Philosophy),in Mou Zongsan quanji(Mou Zongsan’s Complete Works),vol.20,Taipei:Lianjing Publishing Co.,Ltd.,2003,195.]
22张庆熊:《熊十力的新唯实论与胡塞尔的现象学》,上海:上海人民出版社,1995年,第266页。[ZHANGQingxiong,Xiongshili de xinweishilun yu Husaier de xianxiangxue(Xiong Shili’s New Realism and Husserl’s Phenomenology),Shanghai:Shanghai People’s Publishing House,1995,266.]
23倪梁康:《牟宗三与现象学》,《哲学研究》,2002年第10期,第42页。[NI Liangkang,“Mou Zongsan yu xianxiangxue”(Mou Zongsan and Phenomenology),Zhexueyanjiu(Study on the Philosophy)10(2002):42.]
24埃德蒙德·胡塞尔:《逻辑研究》,倪梁康译,上海:上海译文出版社,2006年,第70页。[Edmund Husserl,Luoji yanjiu(Logic Research),trans.NI Liangkang,Shanghai:Shanghai Translation Publishing House,2006,70.]
25倪梁康:《胡塞尔现象学概念通释》,北京:三联书店,2007年,第78页。[NI Liangkang,Husaier xianxiangxue gainian tongshi(Interpretation of Husserl’s Phenomenological Concept),Beijing:SDX Joint Publishing Company,2007,78.]
26埃德蒙德·胡塞尔:《逻辑研究》,第505页。[Edmund Husserl,Luoji yanjiu(Logic Research),505.]
27牟宗三:《从陆象山到刘畿山》,见《牟宗三全集》第8卷,台北:联经出版事业有限公司,2003年,第187页。[MOU Zongsan,Cong Lu Xiangshan dao Liu Jishan(From Lu Xiangshan to Liu Jishan),in Mou Zongsanquanji(Mou Zongsan’s Complete Works),vol.8,Taipei:Lianjing Publishing Co.,Ltd.2003,187.]
28由于胡塞尔现象学是从“认识论”上着眼,所以即便胡塞尔看到了“情感”的作用,也缺少对情感合理与必要的说明,这为后来舍勒基于基督教的背景发展出情感现象学埋下了伏笔。胡塞尔在写《逻辑研究》时期认为非客体化行为必须以客体化行为为奠基才能获得所谓的意向性,当然即使在这一时期,胡塞尔也不是只注意到这一点,他同样有其它的说辞,即把价值与单纯的事实区分开,在两条不同的轨道上做意向客体的理解。1914年,胡塞尔举行了一场价值论与伦理学之关系的讲座,在这场讲座中,胡塞尔细致地将伦理学与逻辑学之间的相似性关系做了阐发。(见倪梁康:《现象学的始基--对胡塞尔〈逻辑研究〉的理解与思考》,广州:广东人民出版社,2004年,第236页。[NI Liangkang,Xianxiangxue de shiji:dui Husaier〈luojiyanjiu〉de lijie yu sikao(The Beginning of Phenomenology:Understanding and Thinking of Husserl’s〈Logic Research〉),Guangzhou:Guangdong People’s Publishing House,2004,236.])
29牟宗三:《现象与物自身》,见《牟宗三全集》第21卷,台北:联经出版事业公司,2003年,第101页。[MOUZongsan,Xianxiang yu wuzishen(Phenomenon and Thing Itself),in Mou Zongsan quanji(Mou Zongsan’s Complete Works),vol.21,Taipei:Lianjing Publishing Co.,Ltd.2003,101.]
30(宋)程颢、程颐:《二程集》上,北京:中华书局,2004年,第15页。[CHENG Hao,CHENG Yi,Ercheng ji(The Collection of Cheng Brothers),vol.1,Beijing:Zhonghua Book Company,2004,15.]
31此“相值相取”,王夫之说:“有识之心而推诸物者焉,有不谋之物相值而生其心者焉。知斯二者,可与言情矣。天地之际,新故之迹,荣落之观,流止之几,欣厌之色,形于吾身以外者化也,生于吾身之内者心也;相值相取,一俯一仰之际,几与为通,而勃然兴矣。”(见王夫之:《船山全书》第3册,长沙:岳麓书社,1998年,第383-384页。[WANGFuzhi,Chuanshanquanshu(All Works of Chuanshan),vol.3,383-84.])
32牟宗三:《从陆象山到刘蕺山》,第184页。[MOU Zongsan,Cong Lu Xiang Shan dao Liu Jishan(From Lu Xiangshan to Liu Jishan),184.]
33丁耘:《心物知意之间:〈大学〉诠释与现象学》,见《西学东渐与马克思哲学传入--第三届中哲、西哲、马哲专家论坛论文集》,2011年。[DING Yun,Xinwu zhi yi zhijian:Daxue quanshi yu xianxiangxue(Between Mind and Matter:The Interpretation of Daxue and Phenomenology),in Xixuedongjian yu Makesizhexue chuanru:disanjie zhongzhe,xizhe,mazhe zhuanjia luntan lunwenji(The Eastward Spread of Western Learning and the Introduction of Marxist Philosophy:Collected Papers of the Third Session of Chinese Philosophy,Western Philosophy and Marxist Philosophy),2011.]
34牟宗三:《现象与物自身》,第117页。[MOU Zongsan,Xianxiang yu wuzishen(Phenomenon and Thing Itself),in Mou Zongsan quanji(Mou Zongsan’s Complete Works),117.]
35之所以内容上必然有时空是因为“这样的心……不是作为心智能力的心(“认知之心”--引者注),而是文化载体(或称之为‘文化的存在’,文化精神、文化传统之载体)”,是文化世界的内核,与之相应的就是文化世界、意义世界(“物”)(见谢遐龄:《文化走向超逻辑的研究》,上海:华东师范大学出版社,2014年,第346页。[XIE Xialin,Wenhua zouxiang chaoluoji de yanjiu(The Study of the Cultural Trend towards Super-logic),Shanghai:East China Normal University Press,2014,346.])。这一提法并非谢教授个人之见,陈来在解释阳明心物关系时曾引述了胡塞尔“生活世界”的学说(见陈来:《有无之境》,北京:人民出版社,1991年,第60页。[CHEN Lai,Youwu zhi jing(Jing between Witness and Obliviousness),Beijing:People’s Publishing House,1991,60.]),杨国荣也曾在解释阳明心物关系时创说了“主体的意义世界”(见杨国荣:《心学之思:王阳明哲学的阐释》,上海:三联书店,1997年,第96-114页。[YANGGuorong,Xinxue zhi si:Wang Yangming de zhexue chanshi(Thoughts of Mind:The Interpretation of Wang Yangming’s Philosophy),Shanghai:SDX Joint Publishing Company,1997,96-114.])。
36(汉)毛亨,(汉)郑玄,(唐)孔颖达,(唐)陆德明,张岂之主编,《毛诗注疏》,上海:上海古籍出版社,2013年,第59页。[MAO Heng,ZHENG Xuan,KONG Yingda,LU Deming,ZHANG Qizhi,eds.,Mao Shi zhushu(Annotations and Commentaries on Mao Shi),Shanghai:Shanghai Ancient Books Publishing House,2013,59.]
37张祥龙:《中国古代思想中的天时观》,《社会科学战线》,1999年第2期,第61页。[ZHANG Xianglong,“Zhongguo gudai sixiang zhong de tianshi guan”(The Thoughts of Time in Ancient China),Shehuikexue zhanxian(Social Science Front)2(1999):61.]
38同上。[Ibid.]
39(汉)毛亨,(汉)郑玄,(唐)孔颖达,(唐)陆德明,张岂之主编,《毛诗注疏》,第121页。[MAO Heng,ZHENGXuan,KONG Yingda,LU Deming,ZHANG Qizhi,eds.,Mao Shi zhushu(Annotations and Commentaries on Mao Shi),121.]
40同上,122。[Ibid.,122.]
41许慎撰,段玉裁注:《说文解字注》,上海:上海古籍出版社,1981年,第487页。[XU Shen,DUAN Yucai,Shuowenjiezi zhu(Annotation on Shuo Wen Jie Zi),Shanghai:Shanghai Ancient Books Publishing House,1981,487.]
42(汉)毛亨,(汉)郑玄,(唐)孔颖达,(唐)陆德明,张岂之主编,《毛诗注疏》,第1103页。[MAO Heng,ZHENGXuan,KONG Yingda,LU Deming,ZHANG Qizhi,eds.,Mao Shi zhushu(Annotations and Commentaries on Mao Shi),1103.]
43九鬼周造:《“粹”的本质》,第54页。[Kuki Shuzo,“Cui”de benzhi(The Essence of Purity),54.]
程颢、程颐:《二程集》上,北京:中华书局,2004年。[CHENG Hao,CHENG Yi.Ercheng ji(The Collection of Cheng Brothers).Vol.1.Beijing:Zhonghua Book Company,2004.]
丁耘:《心物知意之间:〈大学〉诠释与现象学》,见《西学东渐与马克思哲学传入--第三届中哲、西哲、马哲专家论坛论文集》,2011年。[DING Yun.“Xin wu zhi yi zhijian:Daxue quanshi yu xianxiangxue”(Between Mind and Matter:The Interpretation of Daxue and Phenomenology).In Xixuedongjian yu Makesizhexue chuanru:disanjie zhongzhe,xizhe, mazhezhuanjialuntan lunwenji(The Eastward Spread of Western Learning and the Introduction of Marxist Philosophy:Collected Papers of the Third Session of Chinese Philosophy,Western Philosophy and Marxist Philosophy),2011.]
(法)米歇尔·福柯:《词与物》,莫伟民译,北京:三联书店,2001年。[Foucault,Michel.Ci yu wu(Words and Objects).Translated by MO Weimin.Beijing:SDX Joint Publishing Company,2001.]
(德)威廉·冯·洪堡:《论人类语言结构的差异及其对人类精神发展的影响》,姚小平译,北京:商务印书馆,2010年。[Humboldt,Wilhelm,von.Lun renlei yuyanjiegou de chayi ji qi dui renlei jingshen fazhan de yingxiang(On the Difference of Human Language Structure and Its Influence on Human Spiritual Development).Translated by YAO Xiaoping. Beijing:The Commercial Press,2010.]
(德)埃德蒙德·胡塞尔:《逻辑研究》,倪梁康译,上海:上海译文出版社,2006。[Husserl,Edmund.Luoji yanjiu(Logic Research).Translated by NI Liangkang.Shanghai:Shanghai Translation Publishing House,2006.]
毛亨、郑玄、孔颖达、陆德明:《毛诗注疏》,张岂之主编,上海:上海古籍出版社,2013年。[MAO Heng,ZHENG Xuan,KONG Yingda,LU Deming.MaoShi zhushu(Annotations and Commentaries on Mao Shi). Edited by ZHANG Qizhi.Shanghai:Shanghai Ancient Books Publishing House,2013.]
牟宗三:《从陆象山到刘畿山》,见《牟宗三全集》第8卷,台北:联经出版事业有限公司,2003年。[MOU Zongsan.Cong Lu Xiangshan dao Liu Jishan(From Lu Xiangshan to Liu Jishan).In Mou Zongsan quanji(Mou Zongsan’s Complete Works).Vol.8.Taipei:Lianjing Publishing Co.,Ltd.,2003.]
---:《智的直觉与中国哲学》,见《牟宗三全集》第20卷,台北:联经出版事业有限公司,2003年。[---.Zhidezhijue yu Zhongguozhexue(Intellectual Intuition and Chinese Philosophy).In Mou Zongsan quanji(Mou Zongsan’s Complete Works).Vol.20.Taipei:Lianjing Publishing Co.,Ltd.,2003.]
---:《现象与物自身》,见《牟宗三全集》第21卷,台北:联经出版事业有限公司,2003年。[---.Xianxiang yu wuzishen(Phenomenon and Thing Itself).In Mou Zongsan quanji(Mou Zongsan’s Complete Works).Vol.21.Taipei:Lianjing Publishing Co.,Ltd.,2003.]
---:《圆善论》,见《牟宗三全集》第22卷,台北:联经出版事业有限公司,2003年。[---.Yuanshan lun(Satisfactory Good).In Mou Zongsan quanji(Mou Zongsan’s Complete Works).Vol.22.Taipei: Lianjing Publishing Co.,Ltd.,2003.]
倪梁康:《牟宗三与现象学》,《哲学研究》2002年第10期,第42-48页,第80页。[NI Liangkang.“Mou Zongsan yu xianxiangxue”(Mou Zongsan and Phenomenology).Zhexue yanjiu(Study on the Philosophy)10(2002):42-48,80.]
---:《现象学的始基--对胡塞尔〈逻辑研究〉的理解与思考》,广州:广东人民出版社,2004年。[---.Xianxiangxue de shiji:dui Husaier〈luojiyan jiu〉de lijie yu sikao(The Beginning of Phenomenology:Understanding and Thinking of Husserl’s〈Logic Research〉).Guangzhou:Guangdong People’s Publishing House,2004.]
---:《胡塞尔现象学概念通释》,北京:三联书店,2007年。[---.Husaier xianxiangxue gainian tongshi(Interpretation of Husserl’s Phenomenological Concept).Beijing:SDX Joint Publishing Company,2007.]
(日)九鬼周造:《“粹”的本质》,彭曦、旺丽江、顾长江译,见《九鬼周造著作精粹》,南京:南京大学出版社,2017年。[Kuki Shuzo.“‘Cui’de benzhi”(The Essence of Purity).Translated by PENG Xi,WANG Lijiang,GU Changjiang.In Jiuguizhouzao zhuzuo jingcui(Kuki Shuzo’s Works Selected).Nanjing:Nanjing University Press,2017.]
(美)萨皮尔:《关于语言、文化和个性的论文选》,瞿铁鹏译,见霍克斯《结构主义和符号学》,上海:上海译文出版社,1997年。[Sapir,Edward.“Guanyu yuyan,wenhua he gexing de lunwenxuan”(A Selection of Papers on Language,Culture,and Personality).Translated by QU Tiepeng.In Terence Hawkes.Jiegouzhuyi he fuhaoxue(Structuralism and Semiotics). Shanghai:Shanghai Translation Publishing House,1997.]
童庆炳:《“比显兴隐”说》,见童庆炳:《〈文心雕龙〉十三说》,北京师范大学出版社,2016年。[TONG Qingbin.“Bi xian Xing yin shuo”(The Discussion of Overt Bi and Implicit Xing).In Wenxindiaolong shisan shuo (Thirteen Chapters of Wenxindiaolong).Beijing:Beijing Normal University Press,2016.]
王夫之:《船山全书》第3册,长沙:岳麓书社,1998年。[WANG Fuzhi.Chuanshan quanshu(All Works of Chuanshan).Vol.3.Changsha:Yuelu Publishing House,1998.]
---:《船山全书》第13册,长沙:岳麓书社,1998年。[---.Chuanshan quanshu(All Works of Chuanshan).Vol.13.Changsha:Yuelu Publishing House,1998.]
---:《船山全书》第14册,长沙:岳麓书社,1998年。[---.Chuanshan quanshu(All Works of Chuanshan).Vol.14.Changsha:Yuelu Publishing House,1998.]
王向远:《日本美学基础概念的提炼与阐发--大西克礼《幽玄》《物哀》《寂》“三部作”及其前后(译本序)》,见大西克礼:《幽玄·物哀·寂》,王向远译,上海:上海译文出版社,2017年。[WANG Xiangyuan.“Riben meixue jichugainian de tilian yu chanfa:Onishi Yoshinori’s Youxuan,Wuai,Ji‘sanbuzuo’ ji qi qianhou(yibenxu)”(The Refinement and Elucidation of the Basic Concept of Japanese Aesthetics:Onishi Yoshinori’s Mystery,Material Sorrow,Silence and the Three Works Before and After[Preface to the Translation]).In Onishi Yoshinori.Youxuan,Wuai,Ji(Mystery,Material Sorrow,Silence).Translated by WANG Xiangyuan.Shanghai: Shanghai Translation Publishing House,2017.]
许慎撰,段玉裁注:《说文解字注》,上海:上海古籍出版社,1981年。[XU Shen,DUAN Yucai.Shuowenjiezi zhu(Annotation of Shuo wen jie zi).Shanghai:Shanghai Ancient Books Publishing House,1981.]
谢遐龄:《文化走向超逻辑的研究》,上海:华东师范大学出版社,2014年。[XIE Xialing.Wenhua zouxiang chaoluoji de yanjiu(The Study of the Cultural Trend towards Super-logic).Shanghai:East China Normal University Press,2014.]
杨泽波:《智的直觉抑或意向性的直接性--对牟宗三“觉他”学说的重新定位》,《复旦学报(社科科学版)》2013年第5期,第55-63页,第177页。[YANG Zebo.“Zhidezhijue yihuo yixiangxing de zhijiexing:dui Mou Zongsan‘jueta’xueshuo de chongxin dingwei”(Intellectual Intuition or Directness of Intentionality:Reorientation of Mou Zongsan’s Doctrine of“Perceived Otherness”).Fudan xuebao shehui kexue ban(Fudan Journal[Social Sciences])5(2013):55-63,177.]
杨国荣:《心学之思:王阳明哲学的阐释》,上海:三联书店,1997年。[YANG Guorong.Xinxue zhi si:Wang Yangmin zhexue de chanshi(Thoughts of Mind:The Interpretation of WangYangming’s Philosophy).Shanghai:SDX Joint Publishing Company,1997.]
叶嘉莹:《中西文论视域中的“赋、比、兴”》,《河北学刊》2004年第2期,第116-122页。[YE Jiaying.“Zhongxi wenhua shiyu zhong de‘Fu,Bi,Xing’(“Fu,Bi and Xing”in Chinese and Western Cultural Perspectives).Hebei xuekan(Journal of Hebei)2(2004):116-22.]
刘勰著、詹锳义证:《文心雕龙义证》,上海:上海古籍出版社,1989年。[LIU Xie,ZHAN Ying.Wenxindiaolong yizheng(Annotations to Wenxin diaolong).Shanghai:Shanghai Classics Publishing House,1989.]
钟嵘注、曹旭笺:《诗品笺注》,北京:人民文学出版社,2009年。[ZHONG Rong,CAO Xu.Shipin jianzhu(Annotation to Ranking of Poets).Beijing:People’s Literature Publishing House,2009.]
张载:《张载集》,北京:中华书局,1978年。[ZHANG Zai.Zhang Zai ji(Zhang Zai Works Collected).Beijing:Zhong Hua Book Company,1978.]
张庆熊:《熊十力的新唯实论与胡塞尔的现象学》,上海:上海人民出版社,1995年。[ZHANG Qingxong.Xiong Shili de xinweishilun yu Husaier de xianxiangxue(Xiong Shili’s New Realism and Husserl’s Phenomenology).Shanghai:Shanghai People’s Publishing House,1995.]
张祥龙:《中国古代思想中的天时观》,《社会科学战线》1999年第2期,第61-72页。[ZHANG Xianglong.“Zhongguo gudai sixiang zhong de tianshi guan”(The Thoughts of Time in Ancient China). Shehuikexue zhanxian(Social Science Front)2(1999):61-72.]
1叶嘉莹:《中西文化视域中的“赋、比、兴”》,《河北学刊》2004年第2期,第116页。[YE Jiaying,“Zhongxi wenhua shiyu zhong de‘Fu/Bi/Xing’”(“Fu,Bi and Xing”in Chinese and Western Cultural Perspectives),Hebei xuekan(Journal of Hebei)2(2004):116.]
2威廉·冯·洪堡:《论人类语言结构的差异及其对人类精神发展的影响》,姚小平译,北京:商务印书馆,2010年,第227页。[Wilhelm von Humboldt,Lun renlei yuyanjiegou de chayi ji qi dui renlei jingshenfazhan de yingxiang(On the Difference of Human Language Structure and Its Influence on Human Spiritual Development),trans.YAO Xiaoping,Beijing:The Commercial Press,2010,227.]
3爱德华·萨皮尔:《关于语言、文化和个性的论文选》,瞿铁鹏译,见特伦斯·霍克斯:《结构主义和符号学》,上海:上海译文出版社,1997年,第23页。[Sapir Edward,“Guanyu yuyan,wenhua he gexing de lunwenxuan”(A Selection of Papers on Language,Culture,and Personality),trans.QU Tiepeng,in Jiegouzhuyi yu fuhaoxue(Structuralism and Semiotics),ed.Terence Hawkes,Shanghai:Shanghai Translation Publishing House,1997,23.]
4米歇尔·福柯:《词与物》,莫伟民译,北京:三联书店,2001,第1-8页。[Michel Foucault,Ci yu wu(Words and Objects),trans.MO Weimin,Beijing:SDX Joint Publishing Company,2001,1-8.]
5“一定的具体的意义或者语言无非就是具有一个民族过去以及现在的存在样式即特殊文化形象的历史的自我体现。而且,意义以及语言与民族的意识存在之间的关系,并非前者合起来形成后者,而是民族的活生生的存在创造了意义以及语言。”(九鬼周造:《“粹”的本质》,彭曦、旺丽江、顾长江译,见《九鬼周造著作精粹》,南京:南京大学出版社,2017年,第51页。[Kuki Shuzo,“‘Cui’de benzhi”(The Essence of Pure),trans.PENG Xi,WANG Lijiang,GU Changjiang,in Jiuguizhouzao zhuzuo jingcui(Kuki Shuzo’s Works Selected),Nanjing:Nanjing University Press,2017,51.])
6同上,53。[Ibid.,53.]
7同上,56。[Ibid.,56.]
8王向远:《日本美学基础概念的提炼与阐发--大西克礼〈幽玄〉〈物哀〉〈寂〉“三部作”及其前后(译本序)》,见大西克礼:《幽玄·物哀·寂》,王向远译,上海:上海译文出版社,2017年。[WANG Xiangyuan,“Riben meixue jichugainian de tilian yu chanfa:Onishi Yoshinori’s Youxuan,Wuai,Ji‘sanbuzuo’ji qi qianhou(yibenxu)”(The Refinement and Elucidation of the Basic Concept of Japanese Aesthetics:Onishi Yoshinori’s Mystery,Material Sorrow,Silence and the Three Works Before and After[Preface to the Translation]),in Onishi Yoshinori,Youxuan,Wuai,Ji(Mystery,Material Sorrow,Silence),trans.WANG Xiangyuan,Shanghai:Shanghai Translation Publishing House,2017.]
9一种普遍观点是把“兴”当作修辞手法,无法认同。中国古代未有西方形上思维下的“喻性”传统与政治民主式的智术雄辩,故没有rhetoric意义上的修辞手法。若说手法(方式),可以从经学角度将其理解成解经手法,但这种理解削减了“兴”的内涵,且是汉代以来的产物。从诗歌创作角度看,一时兴起未必有明确的政教意义,而是一种“表面”看起来“先言他物”以起“所咏之物”的语言表达“现象”(从对象化层面看不出“兴句”与“被兴句”之间的内在联系),因此不能从逻辑上先以文学、美学、经学的视角定性“兴”是什么,再以此确定性反思“兴”本身,这种做法遮蔽了“兴”本身前观念化、非对象化的纯意境发生和纯价值赋予。
10(南朝·梁)刘勰著,詹锳义证:《文心雕龙义证》(下册),上海:上海古籍出版社,1989年,第1329页。[LIUXie,ZHAN Ying,Wenxindiaolong yizheng(Annotations to Wenxin diaolong),vol.2,Shanghai:Shanghai Classics Publishing House,1989,1329.]
11(宋)张载:《张载集》,北京:中华书局,1978年,第207页。[ZHANG Zai,Zhang Zai ji(Zhang Zai’s Works Collected),Beijing:Zhong Hua Book Company,1978,207.]
12(南朝·梁)钟嵘著,曹旭笺:《诗品笺注》,北京:人民文学出版社,2009年,第25页。[ZHONG Rong,CAO Xu,Shipin jianzhu(Ranking of Poets),Beijing:People’s Literature Publishing House,2009,25.]
13刘勰著,詹锳义证:《文心雕龙义证》,第1331页。[LIU Xie,ZHAN Ying,Wenxindiaolong yizheng(Annotations to Wenxin diaolong),1331.]
14(清)王夫之:《船山全书》第14册,长沙:岳麓书社,1998年,第897页。[WANG Fuzhi,Chuanshan quanshu(All Works of Chuanshan),vol.14,Changsha:Yuelu Publishing House,1998,897.]
15(清)王夫之:《船山全书》第13册,第536页。[WANG Fuzhi,Chuanshan quanshu(All Works of Chuanshan),vol.13,536.]
16(清)王夫之:《船山全书》第14册,第820页。[WANG Fuzhi,Chuanshan quanshu(All Works of Chuanshan),vol.14,820.]
17同上,752。[Ibid.,752.]
18童庆炳在《“比显兴隐”说》一文中指出“比”接近认识论,“兴”接近存在论,并认为这是未来得以研究的方向。所谓“兴”之存在论,就是此处所说的纯意义发生的存有状态。见童庆炳:《〈文心雕龙〉十三说》,北京:北京师范大学出版社,2016年,第282页。[TONG Qingbin,“Bi xian Xing yin shuo”(The Discussion of Overt Bi and Implicit Xing),in Wenxindiaolong shisan shuo(Thirteen Chapters of Wenxindiaolong),Beijing:Beijing Normal University Press,2016,282.]
19这一概念最初由复旦大学杨泽波教授提出,杨教授将牟宗三“智的直觉”与胡塞尔现象学比较,发现牟宗三所说的“智的直觉”实际上就是“现象学意向性的直接性”,并进一步提出了“道德现象学思维方式的直接性”概念,见杨泽波:《智的直觉抑或意向性的直接性--对牟宗三“觉他”学说的重新定位》,《复旦学报(社会科学版)》,2013年第5期,第55页。[YANG Zebo,“Zhidezhijue yihuo yixiangxing de zhijiexing:dui Mou Zongsan‘jueta’xueshuo de chongxin dingwei”(Intellectual Intuition or Directness of Intentionality:Reorientation of Mou Zongsan’s Doctrine of“Perceived Otherness”),Fudan xuebao shehui kexue ban(Fudan Journal[Social Sciences])5(2013):55.]。值得注意的是,虽然杨教授阐述了牟宗三“智的直觉”概念并非康德义上的“智的直觉”而类似胡塞尔意向性的直接性,但未否定牟宗三揭示出中国人运思方式中独具特色的一个方面,只是其“看对了病症开错了药方”。因此,在中国人的运思方式中找到与牟先生所谓“智的直觉”相符的运思方式,是积极的尝试,本文的意义一定程度上与此相关,深入说明有待后续撰文。
20牟宗三:《圆善论》,见《牟宗三全集》第22卷,台北:联经出版事业有限公司,2003年,第327页。[MOUZongsan,Yuanshan lun(Satisfactory Good),in Mou Zongsan quanji(Mou Zongsan’s Complete Works),vol.22,Taipei:Lianjing Publishing Co.,Ltd.,2003,327.]
21牟宗三:《智的直觉与中国哲学》,见《牟宗三全集》第20卷,台北:联经出版事业有限公司,2003年,第195页。[MOU Zongsan,Zhidezhijue yu Zhongguozhexue(Intellectual Intuition and Chinese Philosophy),in Mou Zongsan quanji(Mou Zongsan’s Complete Works),vol.20,Taipei:Lianjing Publishing Co.,Ltd.,2003,195.]
22张庆熊:《熊十力的新唯实论与胡塞尔的现象学》,上海:上海人民出版社,1995年,第266页。[ZHANGQingxiong,Xiongshili de xinweishilun yu Husaier de xianxiangxue(Xiong Shili’s New Realism and Husserl’s Phenomenology),Shanghai:Shanghai People’s Publishing House,1995,266.]
23倪梁康:《牟宗三与现象学》,《哲学研究》,2002年第10期,第42页。[NI Liangkang,“Mou Zongsan yu xianxiangxue”(Mou Zongsan and Phenomenology),Zhexueyanjiu(Study on the Philosophy)10(2002):42.]
24埃德蒙德·胡塞尔:《逻辑研究》,倪梁康译,上海:上海译文出版社,2006年,第70页。[Edmund Husserl,Luoji yanjiu(Logic Research),trans.NI Liangkang,Shanghai:Shanghai Translation Publishing House,2006,70.]
25倪梁康:《胡塞尔现象学概念通释》,北京:三联书店,2007年,第78页。[NI Liangkang,Husaier xianxiangxue gainian tongshi(Interpretation of Husserl’s Phenomenological Concept),Beijing:SDX Joint Publishing Company,2007,78.]
26埃德蒙德·胡塞尔:《逻辑研究》,第505页。[Edmund Husserl,Luoji yanjiu(Logic Research),505.]
27牟宗三:《从陆象山到刘畿山》,见《牟宗三全集》第8卷,台北:联经出版事业有限公司,2003年,第187页。[MOU Zongsan,Cong Lu Xiangshan dao Liu Jishan(From Lu Xiangshan to Liu Jishan),in Mou Zongsanquanji(Mou Zongsan’s Complete Works),vol.8,Taipei:Lianjing Publishing Co.,Ltd.2003,187.]
28由于胡塞尔现象学是从“认识论”上着眼,所以即便胡塞尔看到了“情感”的作用,也缺少对情感合理与必要的说明,这为后来舍勒基于基督教的背景发展出情感现象学埋下了伏笔。胡塞尔在写《逻辑研究》时期认为非客体化行为必须以客体化行为为奠基才能获得所谓的意向性,当然即使在这一时期,胡塞尔也不是只注意到这一点,他同样有其它的说辞,即把价值与单纯的事实区分开,在两条不同的轨道上做意向客体的理解。1914年,胡塞尔举行了一场价值论与伦理学之关系的讲座,在这场讲座中,胡塞尔细致地将伦理学与逻辑学之间的相似性关系做了阐发。(见倪梁康:《现象学的始基--对胡塞尔〈逻辑研究〉的理解与思考》,广州:广东人民出版社,2004年,第236页。[NI Liangkang,Xianxiangxue de shiji:dui Husaier〈luojiyanjiu〉de lijie yu sikao(The Beginning of Phenomenology:Understanding and Thinking of Husserl’s〈Logic Research〉),Guangzhou:Guangdong People’s Publishing House,2004,236.])
29牟宗三:《现象与物自身》,见《牟宗三全集》第21卷,台北:联经出版事业公司,2003年,第101页。[MOUZongsan,Xianxiang yu wuzishen(Phenomenon and Thing Itself),in Mou Zongsan quanji(Mou Zongsan’s Complete Works),vol.21,Taipei:Lianjing Publishing Co.,Ltd.2003,101.]
30(宋)程颢、程颐:《二程集》上,北京:中华书局,2004年,第15页。[CHENG Hao,CHENG Yi,Ercheng ji(The Collection of Cheng Brothers),vol.1,Beijing:Zhonghua Book Company,2004,15.]
31此“相值相取”,王夫之说:“有识之心而推诸物者焉,有不谋之物相值而生其心者焉。知斯二者,可与言情矣。天地之际,新故之迹,荣落之观,流止之几,欣厌之色,形于吾身以外者化也,生于吾身之内者心也;相值相取,一俯一仰之际,几与为通,而勃然兴矣。”(见王夫之:《船山全书》第3册,长沙:岳麓书社,1998年,第383-384页。[WANGFuzhi,Chuanshanquanshu(All Works of Chuanshan),vol.3,383-84.])
32牟宗三:《从陆象山到刘蕺山》,第184页。[MOU Zongsan,Cong Lu Xiang Shan dao Liu Jishan(From Lu Xiangshan to Liu Jishan),184.]
33丁耘:《心物知意之间:〈大学〉诠释与现象学》,见《西学东渐与马克思哲学传入--第三届中哲、西哲、马哲专家论坛论文集》,2011年。[DING Yun,Xinwu zhi yi zhijian:Daxue quanshi yu xianxiangxue(Between Mind and Matter:The Interpretation of Daxue and Phenomenology),in Xixuedongjian yu Makesizhexue chuanru:disanjie zhongzhe,xizhe,mazhe zhuanjia luntan lunwenji(The Eastward Spread of Western Learning and the Introduction of Marxist Philosophy:Collected Papers of the Third Session of Chinese Philosophy,Western Philosophy and Marxist Philosophy),2011.]
34牟宗三:《现象与物自身》,第117页。[MOU Zongsan,Xianxiang yu wuzishen(Phenomenon and Thing Itself),in Mou Zongsan quanji(Mou Zongsan’s Complete Works),117.]
35之所以内容上必然有时空是因为“这样的心……不是作为心智能力的心(“认知之心”--引者注),而是文化载体(或称之为‘文化的存在’,文化精神、文化传统之载体)”,是文化世界的内核,与之相应的就是文化世界、意义世界(“物”)(见谢遐龄:《文化走向超逻辑的研究》,上海:华东师范大学出版社,2014年,第346页。[XIE Xialin,Wenhua zouxiang chaoluoji de yanjiu(The Study of the Cultural Trend towards Super-logic),Shanghai:East China Normal University Press,2014,346.])。这一提法并非谢教授个人之见,陈来在解释阳明心物关系时曾引述了胡塞尔“生活世界”的学说(见陈来:《有无之境》,北京:人民出版社,1991年,第60页。[CHEN Lai,Youwu zhi jing(Jing between Witness and Obliviousness),Beijing:People’s Publishing House,1991,60.]),杨国荣也曾在解释阳明心物关系时创说了“主体的意义世界”(见杨国荣:《心学之思:王阳明哲学的阐释》,上海:三联书店,1997年,第96-114页。[YANGGuorong,Xinxue zhi si:Wang Yangming de zhexue chanshi(Thoughts of Mind:The Interpretation of Wang Yangming’s Philosophy),Shanghai:SDX Joint Publishing Company,1997,96-114.])。
36(汉)毛亨,(汉)郑玄,(唐)孔颖达,(唐)陆德明,张岂之主编,《毛诗注疏》,上海:上海古籍出版社,2013年,第59页。[MAO Heng,ZHENG Xuan,KONG Yingda,LU Deming,ZHANG Qizhi,eds.,Mao Shi zhushu(Annotations and Commentaries on Mao Shi),Shanghai:Shanghai Ancient Books Publishing House,2013,59.]
37张祥龙:《中国古代思想中的天时观》,《社会科学战线》,1999年第2期,第61页。[ZHANG Xianglong,“Zhongguo gudai sixiang zhong de tianshi guan”(The Thoughts of Time in Ancient China),Shehuikexue zhanxian(Social Science Front)2(1999):61.]
38同上。[Ibid.]
39(汉)毛亨,(汉)郑玄,(唐)孔颖达,(唐)陆德明,张岂之主编,《毛诗注疏》,第121页。[MAO Heng,ZHENGXuan,KONG Yingda,LU Deming,ZHANG Qizhi,eds.,Mao Shi zhushu(Annotations and Commentaries on Mao Shi),121.]
40同上,122。[Ibid.,122.]
41许慎撰,段玉裁注:《说文解字注》,上海:上海古籍出版社,1981年,第487页。[XU Shen,DUAN Yucai,Shuowenjiezi zhu(Annotation on Shuo Wen Jie Zi),Shanghai:Shanghai Ancient Books Publishing House,1981,487.]
42(汉)毛亨,(汉)郑玄,(唐)孔颖达,(唐)陆德明,张岂之主编,《毛诗注疏》,第1103页。[MAO Heng,ZHENGXuan,KONG Yingda,LU Deming,ZHANG Qizhi,eds.,Mao Shi zhushu(Annotations and Commentaries on Mao Shi),1103.]
43九鬼周造:《“粹”的本质》,第54页。[Kuki Shuzo,“Cui”de benzhi(The Essence of Purity),54.]