语言与直觉——儒家心学中的言说问题  

Language and Intuition:The Problem of Speaking in the Philosophy of Conscience in Confucian

作　　者：叶云 Ye Yun(Academy of Marxism and Philosophy and Sinology Research Center,Ningbo University,Ningbo 315211)

机构地区：[1]宁波大学马克思主义学院暨哲学与国学研究中心,宁波315211

出　　处：《浙江社会科学》2020年第8期88-94,158,共8页Zhejiang Social Sciences

基　　金：国家社科基金重大项目“中国语言哲学史(多卷本)”(项目号:18ZDA019)。

摘　　要：在儒学中,言说方式分为两种,一种是分解地言说,一种是非分解地言说。前者诉诸理性思辨、逻辑分析,是以概念为核心的表述方式,后者则诉诸直觉,是非概念式的表述方式。象山以启发、指点等方式来表达心学义理,是非概念式的言说。象山未能像朱子那样诉诸概念,分解地立义,故被朱子认为是不说破,误以为禅。实则,对于良心本心之道德本体只可非分解地言说,一切概念式的分解言说都只是助解,要得良心本心之实,还是要靠直觉、体证。因此,对于心学中的道德本体,不太可能通过下概念来定义。但在今天,为了防止心学再度陷于重重流弊,以理性思辨的方式对其作反思、说明,也显得十分重要。In Confucianism, there are two ways of speaking, one is conceptually speaking, and the other is non-conceptually speaking. The former resorts to rational speculation and logical analysis with the concept as the core, while the latter to intuition and non-conceptual expression. Xiangshan expresses the philosophy of conscience with inspiration and pointing, which is a non-conceptual statement. Xiangshan did not resort to the concept of expressing the truth like Zhu Zi. Therefore, Zhu Zi believed that he did not say it and mistakenly thought it was Zen. In fact, the moral basis of the conscience is only non-conceptual, and all conceptual expressions are only help. For the conscience, only rely on intuition and experience. Therefore, it is unlikely that the moral basis in the philosophy of conscience can be defined by concepts. But today, in order to prevent it from being once again caught in a lot of problems, it is very important to reflect and explain the conscience in a rational and speculative way.

关 键 词：语言 直觉 心学 分解地言说 非分解地言说 

分 类 号：B244.8[哲学宗教—中国哲学]