戴震哲学的方法论反思  

A Methodological Reflection on Dai Zhen’s Philosophy

作　　者：吴震[1] Wu Zhen

机构地区：[1]复旦大学哲学学院

出　　处：《哲学研究》2022年第9期57-66,F0003,共11页Philosophical Research

基　　金：国家社会科学基金重大项目“多卷本《宋明理学史新编》”(编号17ZDA013)的阶段性成果。

摘　　要：戴震哲学以训诂为方法、以反理学为立场,旨在推翻以天理观为标志的理学形上学。戴震在道德与知识的关系问题上,主张“德性资于学问”,使知识为德性重新奠基;在训诂与义理的关系问题上,强调“由训诂寻义理”,意在用训诂学方法解决义理学问题;在天理天道问题上,以“理者分理”“道者行也”的训诂学知识来杜绝理、道的抽象化解释。戴震的理学批判是颠覆性的,这意味着理学传统的中断,但戴震在“义理之学”领域运用训诂方法时,也不免混淆事实知识与理论知识的界限。但戴震基于语言文字的经典诠释也提出了一些义理新解,尤其在人性论领域,戴震根据理的分殊性,提出“成性各殊”这一人性论的新观点,揭示“有情”“有欲”是人性自然的表现,强调唯有使每个人都能“达情遂欲”,才能实现“道德之盛”的理想社会。戴震基于人性具体差异性的伦理诉求是其思想的一大特色及理论贡献。Dai Zhen ’s philosophy,which opposes Neo-Confucianism as its basic stand,aims to overthrow the metaphysics of Neo-Confucianism. As for the relationship between exegetics and the theory of principle,Dai Zhen stresses that the meaning of Confucian classics must be through exegesis. Therefore,he tends to interpret Dao as the specific rules to void the abstract understanding of Neo-Confucianism. Dai Zhen ’s interpretation confuses the boundary between factual knowledge and theoretical knowledge. Nevertheless,he also provides new thinking for understanding the Confucian theory of human nature. In his view,emotions and desires are the natural expressions of human nature,and only by making every member of society meet their desires can we build an ideal society with high morality. A significant feature of Dai Zhen ’s thought is that he builds ethical appeal on specific differences in human nature,which is an important theoretical contribution to Chinese philosophy at that time.

关 键 词：戴震 德性与学问 训诂与义理 成性各殊 达情遂欲 

分 类 号：B249.6[哲学宗教—中国哲学]