论唐君毅的“宇宙唯心”说  

A Study on TANG Chun-i's Theory of "Idealistic World"

作　　者：胡岩[1] 

机构地区：[1]华东师范大学哲学系,上海200241

出　　处：《华东师范大学学报（哲学社会科学版）》2011年第3期16-21,151,共6页Journal of East China Normal University（Humanities and Social Sciences）

摘　　要：唐君毅的自然观或者说自我与自然之关系的理论,是唐君毅哲学研究中相对被忽略的部分,但是却对理解唐君毅的唯心论相当重要。他的自然观可以展现为三个方面:在本体论上,肯定了自在之物的存在,却将化自在之物为为我之物的活动仅仅视为心灵的活动;在认识论上,将自然之秩序的来源主要归结于心灵的不同活动方式,把对自然的认识转化为对心灵活动的认识;在价值论上,把价值的来源主要归结为自我的需要,并将自我理解为心灵。由此,唐君毅"宇宙唯心"的论式中展开的理论高度地强调了心灵之能动性的同时,但却未如实把握自我与自然的关系,也未能完整地认识理想自我之特征,从而在很大程度上限制了真正符合时代要求的"理想的自我"的建构。TANG Chun-i's view of nature,i.e.his theory of the relation between self and nature,has been at least slightly neglected by some researchers,but it is undoubtedly rather important to understand TANG's idealism.TANG's viewpoint about it contains three parts.Ontologically,he holds that there is a thing-in-itself,and it can be transformed into humanized nature as a mental activity.Epistemologically,the order of nature is mainly derived from manners of mental activities,and simultaneously he transfers the knowledge of nature into the knowledge of mind.In discussing the value theory,he reduces principally natural value to ego's needs,and also regards self as soul.Given mentioned above,TANG's view on the idealistic world emphasizes the role of mind too excessively,while he doesn't grasp exactly the relation between self and nature.Therefore,TANG is not completely aware of characteristics of the ideal self.This limits,to a great extent,his construction of an ideal self which suitable to the times.

关 键 词：唐君毅 自我 自然 唯心论 

分 类 号：B26[哲学宗教—中国哲学]