摘要
人类社会从各民族和国家单一的历史向统一世界史的转变。使我们看待世界的方式发生根本变化,"整体论的复兴"即因于此。由于处境和视角不同,整体论表现出构成论、先验论和生成论的不同类型。这既是其不同构型,又是其历史上的展开形态。作为人类总体命运思考方式之一的全球伦理,即以一种构成论思路展示其"伦理之伦理"的特征。全球伦理的最大优长是真实、开放和突出全球价值,其难处则在扩展、具体推动者、宗教基础和终极目的方面。与之相对的天下体系选择了先验论的思路。它试图以中国原初时代的天下范畴来取代全球或世界概念,并通过"以天下观天下"的方式超越西方从民族国家看天下的思维,因而具有很强的形而上学建构力。只是这一思路既无法协调先验的天下公理与经验的帝国模型的边界对接问题,更无法保证"天下"不再成为霸权,因而最后留下的可能只是一种"天下神学"。全球伦理和天下体系的共同困境在于它们囿于还原论的限制。生成论不同于这二种思维而把人类的自我理解由宗教和国家批判引向文明的反思。从文明发展的"大逻辑"看,人类文明史大体经历了三个不同时期——暴力逻辑合法性的普遍化时期、资本的全球化时期和文明或自由价值的普遍化时期。这大体对应着整体论思维发展的三种形态:先验论——构成论——生成论。文明复兴的基本任务是重新修复已被阻断了的文化自调机制,以共筑的姿态生成和塑造一个新文明。而目前最紧要的,是在生成论的框架内把人们已有的共识组织起来,确立类思维、建构非同一性哲学和推动互美伦理等,以形成一个思考未来、引导实践的初步规范。
The transformation of human society from the single history of each nation and country to the united world history, has availed us an essential change of way by looking into the world, the result being the “revival of holism“. Holism, owing to its different contexts and perspectives, appears in different types, such as constitutionalism, transcendentalism, and becoming theory, which are not only the different components of it, but also the different forms in history. The global ethics, as one of the ways concerning the human fortune as a whole, takes the constitutionalist theory as its characteristic of “ethics＇ ethics”. The most advantageous merit of it lies in its authenticity, openness, and salience in global value, but the difficulty it faces comes from its expansions, particular promoters, religious bases, and ultimate goals. Opposite to it is the Under-heaven System which has selected a transcendentalist view： it attempts to replace the global or world conception with the Under-heaven category of the primitive Chinese times. It wishes to use its own way, namely, “to view the world from the world”, to surmount the Western idea of “seeing the world from the nation or country”, which hence reveals a strong metaphysical constructive force. However, such an idea could neither coordinate the connection issue between the under-heaven axiom and the imperial pattern of experience, nor could ensure that the “under-heaven” principle would not once again be hegemony. So the outcome could possibly be an “under-heaven myth”. Hence both the Global Ethics and the Under-heaven System are confined to their reductionist view. Different from those two are becoming theory that leads the self-understanding of human being from religious and national criticism to self-examination of civilization. Holistically, the human civilization history has approximately witnessed three different stages—the time of violence as a prevalently logical legitimacy, of capital globalization, and of the popularization of civilization or freedom, which correspond roughly to the three development forms of the holism： transcendentalism-constitutionalism-becoming theory. The fundamental task of civilization revival is to repair the cultural self-adjustment mechanism that has been blocked off, so as to generate and mould a new civilization in terms of a co-working attitude. The urgent matter then is to organize the existing common views in the framework of becoming theory, set up the category way of thinking, construct a non-homogeneous philosophy, and promote Mutual Beautification Ethics, such that we form a preliminary norm by which we think about the future and lead the practice.
出处
《北京师范大学学报（社会科学版）》
CSSCI
北大核心
2008年第3期67-76,共10页
Journal of Beijing Normal University(Social Sciences)
基金
国家社科基金项目"科学技术对发展问题影响的人文规约研究"(07BZX024)
教育部人文社科重点研究基地重大项目"理性
信仰与和谐文化建设"(07JJD720037)
关键词
整体论
先验论
构成论
生成论
全球伦理
天下体系
类轴心
holism
transcendentalism
constitutionalism
becoming theory
global ethics
Under—heaven System
category axis
