中国轴心期之突破:“身”何以成为“修”的对象?  

China’s Breakthrough of Morality in the Axial Period:How Did the“Body”Become the Object of“Cultivation”?

作　　者：陈立胜[1] CHEN Lisheng(Department of Philosophy, Sun Yat-sen University, Guangzhou, Guangdong, China, 510275)

机构地区：[1]中山大学哲学系,广东广州510275

出　　处：《贵州大学学报（社会科学版）》2020年第3期1-14,共14页Journal of Guizhou University(Social Sciences)

摘　　要：人与道、天道的内在联系在根本上是对人的特殊存在地位的觉醒,人之为人的“类意识”的觉醒,人之为人的尊严意识的觉醒,这也是中国哲学突破的一个标志。尽管殷周之际,“修德”已俨然成为“精神内向运动”的主题,周人“敬德”观念背后的“忧患意识”亦确具有“道德的性格”,只是这个“德”仅限于在位者而仍未及一般人,更为重要的是以“敬”为本的“礼”,其原初动机亦不外天子、诸侯之祈福心理。孔子为己之学坚持有教无类,其“学”牢固地锚定于学者自身的修养、完整人格的培养。自此德性世界的普遍性、纯粹性与自足性得以证成。实际上,“自我—转化”与“超越的突破”均是轴心期的特点,惟有中国文明其“自我—转化”“超越的突破”始终在“世间”与“超世间”保持“不即不离”的关系。轴心文明中普遍的“自我—转化”现象在儒家这里始终是在人间化、人伦化、在地化乃至肉身化之中展开的。儒家对修身之“身”的理解,本身就决定了中国文明之轴心突破的这种以人为中心而贯通“天文”与“地文”的人文主义底色。“身”何以成为“修”的对象?儒家为何用“身”来指示西方宗教与哲学之中的自我转化的对象?“身”之“修”跟一般的器具、器物之“修”之间存在着本体论的差异(Ontological difference)。由于对“身”的这一独特理解,使得中国轴心期突破始终是在人间化、人伦化、在地化乃至肉身化之中展开的。The awakening consciousness of the inner linkage between human and the Way or heavenly Way,is fundamentally a sign of man’s dawning awareness of his special status in the universe and of what makes human beings human,of human dignity.Such a radical realization also marks the breakthrough that had been made in the philosophical thinking of ancient China.Despite the fact that moral cultivation had become the focus of the“spiritual internalization movement”in the period of Yin and Zhou dynasties,the consciousness of potential risks embodied in the respectfulness for morality in Zhou Dynasty is also the indicator of morality preference.However,the performance of morality and ritual was mostly confined to the people in power,namely the emperors and princes,with the motivation of praying for the well-being.It is not until Confucius who insisted the ideal of providing education for all without social distinctions,that learning was finally anchored in the cultivation individual self or development of the intact and sound personality,thus morality gains its universality and self-sufficiency on an experimental ground.In fact,“self-transformation”and“transcendental breakthrough”are the characteristics of the axial period.Only the self-transformation and transcendental breakthrough of Chinese civilization always remain“not close nor far”in reality and surreal world.In addition,the universal self-transformation in axial period as thus occurred in Confucian tradition of ancient China has always been unfolded in world,human relations and localization and body.The understanding of“body”in the“self-cultivation”as seen in the Confucianism had defined the essence of humanism in the breakthrough of the axial period which centered on human beings and connected to astronomy and geography.Naturally“body”became the object of self-cultivation,in that sense the Confucian“body”bears resemblance to the self-transforming objects in Western religion and philosophy on the one hand,and holds an ontological diff

关 键 词：轴心期 修身 人禽之辨 

分 类 号：B21[哲学宗教—中国哲学]