儒家的“知(智)”与“良知”——以亚里士多德的实践理智与明智为对照  

Confucian "Knowledge(Wisdom)" and "Good Knowledge":In Comparison with Aristotelian Practical Intellect and Phronesis

作　　者：廖申白[1] 

机构地区：[1]北京师范大学哲学学院,北京100875

出　　处：《云梦学刊》2017年第1期5-12,共8页Journal of Yunmeng

摘　　要：实践理智是研究哲学无可回避的一个概念。儒家的"知(智)"与亚里士多德的实践理智是人的实践理智的两种概念形态。儒家的"良知"与亚里士多德的"明智"是这两种形态的实践理智的德性。由孔子的阐释奠基的"知(智)"有明确的目的性,以"人之道"为终极,以"学"为重心,以"里仁""处仁"为入手。孟子的"良知"由孔子奠基的"知(智)"出,是对"知(智)"的德性的阐释。孟子以"四心"说释心灵本体,以"养气"说释涵养心灵本体的功夫,以"居仁由义"发展孔子的"里仁""处仁",申论孔子"学而知"的思想。亚里士多德的实践理智概念的对照。一,"知(智)"缺少一个理论理智前提。但是"知(智)"本无需这个前提而自有体系。二,"知(智)"是非推理性的理智且没有要学/可学的内容。"知(智)"的确是非推理性的。但是"知(智)"具有丰富的要学/可学的内容。从"知(智)"并出"良知"与儒家的"明智"。"良知"是"不虑"之"知(智)",是后者的基本德性。儒家"明智"是处理情势、时机等的推理之"知(智)",是"良知"的辅助。儒家的"明智"与亚里士多德的"明智"有很大交集和很多共同特点,但其前提解释有很大不同。总体而言,儒家"良知"与亚里士多德"明智"都基于各自的实践理智概念被看作理智德性。儒家"良知"容纳某种形式的"明智",亚里士多德"明智"不容纳非推理性实践理智。但同时,儒家的"明智"与"良知"的关系又在一些重要方面堪与亚里士多德"明智"与最高的理论理智德性——"智慧"的关系类比。Practical intellect is an unavoidable concept in philosophical studies. Confucian ＂knowledge（wisdom）（zhi, 知（ 智））＂and Aristotelian practical intellect are the two forms of the concept of practical intellect. And, Confucian idea of the ＂good knowledge（liangzhi, 良 知）＂ and Aristotelian phronesis are the concept of virtue of these two forms of practical intellect.Founded by Confucius’ exposures, the activity of knowing things has with it a definite end, it sets the dao（道） of human being as the ultimate, focuses on learning（xue, 学）, and starts with ＂neighboring the benevolence（li ren, 里仁）＂ and ＂getting along with benevolence（chu ren, 处 仁）＂. Mencius’ concept of good knowledge comes on the basis of knowledge（wisdom） explored by Confucius and serves as an explanation of its virtue. Mencius talks of the ontology of xin（ 心） with the doctrine of four xins（四心）, of the art of cultivating the xin in itself with the doctrine of ＂cultivating vital-air（qi, 气）＂, and develops Confucius’ recommendation of ＂neighboring the benevolence＂ and ＂getting along with benevolence＂ with the instruction of ＂living with benevolence and following righteousness（ju ren you yi, 居仁由义）＂, and thus furthers Confucius’ idea that we have to learn to know.Comparisons with Aristotelian concept of practical intellect： First, Confucian concept of knowledge（wisdom） lacks a premise of theoretical intelligence. Yes. Yet Confucian concept of knowledge（wisdom） does not need this premise since it contains a sane system in itself. Second, Confucian knowledge（wisdom） is non-reasoning intelligence and has nothing to do with what we want to and can learn. It is right to say that Confucian knowledge（wisdom） is non-reasoning. But there are abundance of things we want to learn and can learn. Out of Confucian concept of knowledge（wisdom） come two elements： good knowledge, and a Confucian sort of phronesis. Good knowledge is

关 键 词：实践理智 知(智) 良知 明智 

分 类 号：B222[哲学宗教—中国哲学]