论文部分内容阅读
“心斋”一语,作为道家哲学的重要术语,首出于莊子笔下,即所谓“唯道集虚,虚者心斋也。”(《莊子·人间世》。按:以下只注篇名)显然,心斋一语从一开始就是作为玄解道之奥义的门径提出来出来的。在现代认识论哲学的语境中,“心斋”一直被作为非理性的直观主义,神秘的直觉主义甚或不可知论加以批驳的。既便少有肯定者,那也只是在对“直觉意识”所谓“真理颗粒”的肯认上贞认着其所谓的“部分积极意义”。而无论是批评者或是肯定者,一般对心斋之内在性状都缺乏深入了悟,如:道之奥义何以由心斋证出?心斋之实质如何?其基本构成怎样?如此等等。笔者正是要在这些问题上给出“心斋”以深入的
“Heart vegetarian”, as an important term of Taoist philosophy, first mentioned in the book of Zhuangzi, the so-called “the only way to set the virtual, the heart of the heart also vegetarian.” Obviously, the phrase “heart-breaking” was put forth from the outset as a gateway to the mysteries of the Way of the Word. In the context of modern epistemological philosophy, Hsin Zhai has been criticized as irrational intuition, mysterious intuitionism or even agnosticism. Even if few affirmations are available, it is only on the part of the so-called “partial positive significance” that Zhen is recognized in the recognition of the so-called “truth particle” of “intuitive consciousness.” And no matter critics or affirmatives, there is a lack of deep understanding of the intrinsic traits of mind vegetarianism, such as: Why does Taoism prove out from the mind? What is the essence of mindfulness? What are its basic constitutions? It is precisely on these issues that I give the “heart vegetarian” in-depth