摘要
王阳明除以物喻事或理之外,其心学作为完整的世界观,依然存在如何处理自在之物的问题。理解"心外无物"命题的关键在于从存在论转化到意义论,其确切的含义是,任何事物离开人心的关照,意义得不到确认,与人的价值关系无法确立。如肯定物的独立存在,并肯定心为物之意义的条件或根源,则所谓心中之物,泛指不同意识活动中的事物。某物进入人的感知或知觉,或者人对之有情绪反应,甚至将其纳入固有的认知图式,都是纳物入心不同程度的表现。从心外之物到心中之物,是对心为万物意义显现的条件的一般把握,再借现象学的视角,对人自身所呈现的心物关系进行分析,儒家伦理即始于此种把握,而心中之物在不同的心灵之间传递,便是塑造文明的力量。
Besides interpreting things or principles through metaphors,Wang Yangming's theory of mind,as a complete world outlook,still had to deal with the issue of things-in-themselves.The key point in understanding the proposition that'There is nothing outside the mind 'lies in the transition from ontology to theory of meaning.The precise implication is that separated from the mind's concerns,the meaning of things cannot be confirmed,nor can their value relationship with man be established.Affirming the independent existence of things and affirming mind as the condition and source of meaning implies that what we call'things in the mind' broadly refers to things in different conscious activities.Things that enter the mind or consciousness and elicit an emotional response,or are even taken into inherent cognition or schema,all represent the manifestation,to different degrees,of bringing things into the mind.Moving from objects outside the mind to objects within the mind involves a general grasp of the conditions which make manifest the meaning of the myriad things.Analyzing the relationship between things and the mind exhibited in man himself from the perspective of phenomenology shows that it is here that Confucian ethics begin.The transmission of'things within the mind'from one man to another is the force that shapes civilizations.
出处
《中国社会科学》
CSSCI
北大核心
2014年第1期68-84,205-206,共17页
Social Sciences in China
