On Ontological Meditation and Ontological Feeling—An Interpretation of Ontological Feeling in Confucian Philosophy
-
摘要:感通是中国哲学中用以表示人、物、理、事等发生某种勾连活动及其呈现状态的观念。感通论贯穿于儒家哲学主线之中,儒家心性论的主流思路揭明了感通之于心性开显的意义,即感通是心性本体的自身开显机制。感通中,观“心”即“无心”,“见”(现)天地万物之因缘整体无碍;观一心即万心,人心皆有其本源情感显现之根源,不待而与他心相即,观这“人间世”的一切境界皆“在感通之中”,见人我、物己无碍;从而,在存在观法上为个体奠立积极的生活姿态。生活相续而感通不已,观心切转的发生契机必就任一心念而言,并在实际的感通历程中具体实现出来。Abstract:In Chinese philosophy,the word "ontological feeling/Gan-Tong" was used to express the interaction and its presence of beings,such as human,things,metaphysical beings and phenomenon. The theory of ontological feeling was run through the main line of Confucianism Philosophy. The mind-nature theory of Confucianism revealed the significance of ontological feeling which was regarded as the mechanisms of ontological mind which was used to manifest itself. Meanwhile,With this thought,it was covered the ultimate foundation function of ontological feeling,and we should regard mind as manifest of ontological feeling,but not its foundation. Thus,we put forward that ontological feeling foundation for mind. Life is ontological feeling which give the possibility of person meeting in-the-world in which give birth to human mind. However,sometime we feel "Oblivious of Me" and sometime we feel "subject-object dichotomy" in our life. In the scene of subject-object dichotomy,human feel obstruction and want to relieve it,and its most likely possibility is pass obstruction and possess something,namely is,human and things presence in authentic. In a sense,ontological feeling has essential relevance with perfect penetration without obstruction,the latter is the possibility of the former,and the former is the specific course of the latter. Human mind always accompany with obstruction,and mind is not only sickness but also medicine of itself. Thus,go through by Transform of Meditation with non-restraint,self-state and Oblivious of Me can be in mutual identity,everything is perfect penetration without obstruction. Going further,every mind has its source of ontological humaneness,and every mind is no obstruction in mutual identity with non-restraint. Furthermore,every thought-moment is no obstruction in mutual identity,by which we understand that everything is in-the-ontological feeling which lay a foundation for the positive attitude of person in ontological meditation. The ontological feeling of Life is never ending,every thought-moment can be the occasion of Transform of Meditation,and realize the perfect penetration without obstruction in the specific course of ontological feeling.
-
[1] 牟宗三. 周易哲学讲演录[M]. 台北:联经出版事业公司,2003:63. [2] 肖雄. 牟宗三哲学中的"寂感"思想之论析[J]. 周易研究,2016(5):88-96. [3] 刘乐恒. 唐君毅易学思想中的"感通"问题[J]. 周易研究,2014(3)38-47. [4] 黎德清. 朱子语类[M]. 王星贤,点校. 北京:中华书局,1986. [5] 王阳明. 王阳明全集:新编本[M]. 吴光,编校. 杭州:浙江古籍出版社,2011. [6] 王畿. 王畿集[M]. 吴震,编校整理. 南京:凤凰出版社,2007. [7] 牟宗三. 心体与性体[M]. 台北:联经出版事业公司,2003:63. [8] 张祥龙. 现象学导论七讲:从原著阐发原意(修订本)[M]. 北京:中国人民大学出版社,2010:265. [9] 唐君毅. 生命存在与心灵境界[M]. 北京:中国社会科学出版社,2006. [10] 王文锦. 礼记译解[M]. 北京:中华书局,2001:529. [11] 朱熹. 四书章句集注[M]. 北京:中华书局,1983:329. [12] 杨虎. 从无生性原在到有死性此在——重读海德格尔的"存在论区分"[J]. 河北学刊,2015(4):32-38. [13] 程颢,程颐. 二程集[M]. 北京:中华书局,1981. [14] 海德格尔. 存在与时间(修订译本)[M]. 陈嘉映,王庆节,译. 北京:生活·读书·新知三联书店,2006:413. [15] 郭庆藩. 庄子集释[M]. 王孝鱼,点校. 北京:中华书局,1961:209. [16] 牟宗三. 从陆象山到刘蕺山[M]. 长春:吉林出版集团有限责任公司,2010:54. [17] 杨虎. 阳明心物说的存在论阐释[D]. 济南:山东大学,2014:41. [18] 黄玉顺. 爱与思——生活儒学的观念[M]. 成都:四川大学出版社,2006:139. [19] 康德. 实践理性批判[M]. 邓晓芒,译. 北京:人民出版社,2003:39. [20] 杨虎. 哲学的新生——新基础主义道路:传统基础主义与反基础主义之"后"[J]. 江汉论坛,2016(10):47-53. [21] 智顗. 妙法莲华经玄义[M]//南楠顺次郎,渡边海旭,编修. 大正藏第33册[C]. 台北:财团法人佛陀教育基金会出版部,1990:697. [22] 知礼. 十不二门指要[M]//南楠顺次郎,渡边海旭,编修. 大正藏第46册[C]. 台北:财团法人佛陀教育基金会出版部,1990:707. [23] 毗婆尸佛经[M]//南楠顺次郎,渡边海旭,编修. 大正藏第1册[C]. 台北:财团法人佛陀教育基金会出版部,1990:155.
计量
- 文章访问数:672
- HTML全文浏览量:1
- PDF下载量:189
- 被引次数:0