“意义一感通”之学以情意为本——以《礼记·大学》为中心的义理阐释  

The Learning within "Life-Meaning Interaction" Roots in "Affection and Anticipation" :An Interpretation of Great Learning in Book of Rites

作　　者：于述胜[1] 

机构地区：[1]北京师范大学教育学部,北京100875

出　　处：《北京大学教育评论》2014年第3期80-89,190-191,共10页Peking University Education Review

基　　金：国家社会科学基金“十一五”规划课题(BAA090012)

摘　　要：儒者之学乃"意义—感通"之学,它以生成和丰富人的意义世界为旨归,以物我感通为根本机制。此学非以知识为本,而以情意为本。《礼记·大学》作为先秦儒家教育观的系统表达,集中体现了以情意为本之理念。所谓"止于至善",说到底即依止于亲亲之家。"八条目"让情意贯穿始终,可以"亲亲为意义生成之根""修身为意义传达之根"二语括之。以情意为本昭示着:意义、价值之理乃"情理"而非"物理","情理"需因情以见理、通情以达理,有情斯有理而无情必无理。此理亦可推之于学术研究者的文化认同。Confucian knowledge is essentially about 'life-meaning interaction',which aims to generate and enrich people's world of meaning.The underlying basis is the interaction between self and objects.Therefore,the root of learning is not piling up knowledge,but the function of affection and anticipation.As a systematic demonstration of the Confucian views on education during the pre-Qin period,the Great Learning,an essay from the Book of Rites,epitomizes the idea that affection is the root of education and learning.To 'arrive at supreme goodness' begins with loving close relatives. 'The Eight Steps' that focus on affection can be summarized in two sentences:(1) 'affection towards close relatives is the root of generation of meaning' and(2) 'self-cuhivation is the root of transmission of meaning'.The contention that affection is the root argues that meaning and value don't rely on outside objects but are inherent in affection.The manifestation of reason is dependent on affection and vice versa.This principle is applicable to the cultural identity of academic researchers as well.

关 键 词：意义之学 情意 情理 儒家教育观 

分 类 号：G640[文化科学—高等教育学]