物的内部是空、是无,还是几?——论万物生生的第一个哲学前提  

The Inherent Being of Things Is Emptiness,Nothingness or Ji?——On the First Philosophical Premise for the Myriad Things'Sheng Sheng

作　　者：余治平[1] YU Zhi-ping

机构地区：[1]上海交通大学人文学院,上海200240

出　　处：《周易研究》2025年第2期5-15,共11页Studies of Zhouyi

基　　金：国家社科基金重大项目:“《董仲舒传世文献考辨与历代注疏研究》”(19ZDA027);上海交通大学“董仲舒学者支持计划”:“《董仲舒春秋大一统观念兴起与历史影响研究》”(HS-SJTU2020A01)。

摘　　要：物有内在是物生生的前置条件。康德虽然承认物自身有内在,但对它究竟是什么则持不可知的态度。因为人所能够认知的现象并不能反映物自身的本来面目,而只呈现其有限的局部。大乘佛教主张万法皆空,并没有实体或自性,皆由因缘生起。色以空为依据,空又没有自性。性空、自性空,导致万物的生生也必然是空,生生的现实可靠性被彻底解构。《老子》、王弼注以“无”为现象万有赖以生存的本体根据,超言绝象,不落现实而绝对、无待。道家承认天地万物有“运化”,会“万变”,但在本体境地中则寂然不动,并将其归结为“无”,而没有把生生哲学贯彻到底。儒家认为,物的内部有盎然生机。《系辞上》以万物内部为“几”,并主张“研几”。几(或机)隐藏在物最幽深的内部,是万物的当然构成。庄子强调,正是万物特有的“种”支撑着各自的生生不息。物的天机呈现给人们的只是它内部的冰山一角,而不可能是它的整体全部。儒家由此而实现了对康德不可知论和佛道空无论的思想超越。The inherent being of things is a prerequisite for sheng sheng(ceaseless producing).Although Immanuel Kant acknowledges there exists the inherent being in the thing-in-itself,he holds an unknowable attitude towards what it truly is.Because the phenomena that humans can perceive cannot reflect the true nature of the thing-in-itself,only limited parts of it can be presented.Mahayana Buddhism advocates that all things and phenomena are unreal,without substance or self nature,and arise from environmental causes.Phenomenal form is based on emptiness,which has no self nature.The emptiness of nature and self nature inevitably leads to the emptiness of sheng sheng of all things,thus the actual reliability of sheng sheng is thoroughly deconstructed.Laozi and Wang Bi's(226-249)annotations regard“nothingness”as the ontological basis of phenomenal existence,which transcends language and phenomena,not falling into reality,being absolute and independent.School Daoism acknowledges that all things in heaven and earth can transform and unendingly change,but remain still and silent in the realm of ontology.This school attributes this to“nothingness”,without fully implementing the sheng sheng philosophy.Confucianism believes that the interior of things is full of vitality.Xici zhuan(Commentary on the Appended Phrases)regards the interior of things as“ji”(incipience or symptom of potential trends)and advocates for“studying ji”.Ji hidden in the deepest interior of things bears the natural composition of all things.Zhuang zi(c.369-c.286 BCE)emphasizes that it is the unique“seed”of all things that supports their endless producing.The natural ji of things presented to human beings is only the tip of the iceberg within them,and cannot be the whole of it.Confucianism thus achieved a transcendence of Kant's agnosticism and the emptiness theory of Buddhism and Daoism.

关 键 词：生生 物自身 康德 空 无 几 机 

分 类 号：B2[哲学宗教—中国哲学]