思知人不可以不知天——论《中庸》对世界作为超越性存在的确证及其圆教之成立  

Longing for Understanding of Human Beings,One Must Comprehend the Heaven:On The Doctrine of Mean as Corroboration of Transcendental Being of the World and Tenability of Perfect Teaching

作　　者：张晚林 Zhang Wanlin

机构地区：[1]湘潭大学碧泉书院哲学系

出　　处：《思想与文化》2022年第2期261-295,共35页Thought & Culture

基　　金：2022年度湖南省教育厅科学研究重点项目“先秦思想中的形而上学问题研究”(项目编号:22A0082)

摘　　要：本文通过对《中庸》经典文本的分析,从而说明整篇《中庸》就是为了完成对世界的超越性存在的确证,这种确证包括三个层次:第一,完成人作为天命在身者的确证,人作为天命在身者为世界作为超越性存在的确证进行了奠基;第二,完成家庭、社会政治作为超越性存在的确证;第三,完成世界万物作为超越性存在的确证。至第三个层次,则儒学作为“道德的形上学”已完成,同时,儒学作为圆教也已完成。而儒学作为圆教,其色泽与声华一定是素淡而雅的,这是世界作为超越性存在回应与承受天命在声色上的必然显现。Through the analysis of the classic text of The Doctrine of Mean,this paper explains that the whole The Doctrine of Meanis to complete the corroboration of the transcendental being of the world,which includes three levels:firstly,to complete the corroboration of human being as man with destiny,which lays the foundation for the corroboration of the transcendental being of the world;Secondly,to complete the corroboration of family,social politics as transcendental being;Thirdly,to complete the corroboration of everything in the world as transcendental being.To the third level,Confucianism as a“moral metaphysics”has been completed.At the same time,Confucianism as a perfect teaching has also been completed.As a perfect teaching,Confucianism must be simple and elegant in luster and reputation,which is the inevitable appearance of the world as a transcendental existence to respond to and accept the destiny in reputation.

关 键 词：天命在身者 确证 超越性存在 圆教 

分 类 号：B222.1[哲学宗教—中国哲学]