对战国儒家“金声玉振”概念的本体诠释  

An Onto-Hermeneutic Analysis of “Jinsheng Yuzhen” in the Warring States Period

作　　者：刘星鼎 成中英[2] LIU Xingding;CHENG Chung-ying

机构地区：[1]澳大利亚新南威尔士大学哲学系 [2]美国夏威夷大学哲学系

出　　处：《哲学分析》2024年第4期43-56,197,共15页Philosophical Analysis

摘　　要：“金声玉振”概念共现于《五行》与《孟子》,但学界目前对于此概念所包含的战国儒家共同的思想“本体”没有透彻的观照。如果尝试引入“本体诠释学”的方法,并对该方法进行分析检讨,将其自觉地运用于概念与概念史的诠释,有助于廓清“金声玉振”概念的相关争论,探索其背后更广阔的诠释空间。“金声玉振”以“玉振”收束、统摄并超越“金声”,表明《五行》《孟子》各自都对先秦儒家德性进行整合,以呈显儒学的“天道”或“圣道”内涵。进而,“金声玉振”以“金声”为始,“玉振”却没有终点。此比喻于人的道德修养而言,意味着天道本体在人身上具体化为内在“仁”德本性的自觉、培养、实践过程,且因人内在主体的创造性和经验世界的无限性,最终指向生生不已天道本体的无限展开、丰富与涌流。The concept of“jinsheng yuzhen”appears in both the Wuxing and Mencius,but the“benti”of Confucianism in the Warring States period contained in this concept has not been thoroughly understood.This paper incorporates and analyzes“onto-Hermeneutics”,applying it to concepts and conceptual histories to clarify the debates around“jinsheng yuzhen”and explore its broader hermeneutic space.The concept of“jinsheng yuzhen”aims to conclude,unify,and transcend“jinsheng”through“yuzhen”,which means that both Wuxing and Mencius integrate pre-Qin Confucian virtues to interpret the“Way of Heaven”.In addition,“jinsheng yuzhen”begins with the“jinsheng”but the“yuzhen”does not have a specific endpoint.This metaphor indicates that the Way of Heaven is embodied by human beings as the self-awareness,cultivation,and practice of the inherent“benevolence”of the innate goodness of nature.Because of human creativity and the infinite nature of experiential reality,this process ultimately leads to the boundless unfolding,enrichment,and generation of the Way of Heaven.

关 键 词：金声玉振 本体诠释 战国儒家 圣道 仁 

分 类 号：B5[哲学宗教—外国哲学]