一“朴”二主,“朴”随哪“主”?——诉“朴”  

As to Two Indications of Pu,Which One Should We Follow?——Studies on Pu

作　　者：刘康德[1] 

机构地区：[1]复旦大学哲学学院教授,上海200433

出　　处：《清华大学学报（哲学社会科学版）》2010年第2期80-85,共6页Journal of Tsinghua University(Philosophy and Social Sciences)

基　　金：国家社会科学基金项目“中国哲学语素论”(07BZX037)

摘　　要："朴"是道家思想中的一个重要语素,在哲学上是对"道"的譬指语。道家关于"朴"的思想主要有两个层面的指向:一是"朴散为器",这一过程实际上也就是理性法则形成的过程,它不仅表现在日常生活的器用方面,而且还表现在社会治理、国家法度的方面;二是"复归于朴",它提示人们,世界上存在着某种逸出人们的理性法则之外的东西,这种东西是无名无状、未被言说、浑沌一团、难以确定且融所有事物于一体的,老子称之为"道"。道家关于"朴"的思想归宿最终落在了上述的第二个层面,他们深刻地洞察到了"朴散为器"的种种不足,因而反对人们将理性法则理想化、至上化,反对人们将世界过分"器具"化。道家对于"朴散为器"的反驳显然是有其历久弥新的思想意义的,然而理性毕竟是人类思维进步的标志之一,是应当"朴散为器"还是应当"复归于朴",似乎是人类不得不面对的一个永恒难题。Pu,which indicates Tao in the field of philosophy,is an important concept of Taoism.There are two opposite indications of Pu in the works of Taoism.The first is divide the unity(Pu),the parts become as tools,the process of which is in fact the process of the production of intellect,which not only exists in the world of artificial tools,but also in the political world,such as the government of the society,the laws,and so on.The opposite indication of Pu is return to simplicity(Pu) by reversing the process of life evolution,which argues that there exists something out of the reach of human intellect,and it is of no name and no shape,out of our words,but as one integrated mass containing all the things in the world,which is called Tao by Laots.Taoism advocates the latter indication of Pu,and they become aware of the disadvantage of divide the unity(Pu),the parts become as tools profoundly,thus argue against the status of intellect.The points of Taoism are indubitably of an ever-new value, but after all,intellects are indeed an symbol of the progress of human thoughts.As to the Two Indications of Pu, which should we follow? It may be an eternal puzzle for human beings.

关 键 词：朴散为器 复归于朴 道 道家 理性 

分 类 号：B958[哲学宗教—宗教学]