见闻之知:儒家知识论的经验之维
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摘要
"见闻之知"最初由北宋张载提出,指通过耳目感官而获得的知识。"见闻之知"有着很强的经验论特征。从知识的起源上讲,"见闻之知"起源于经验;从知识的形成上讲,"见闻之知"是客观外物刺激耳目感官的结果,这与经验论者洛克的观点有着很大的相似性。与此同时,"见闻之知"在儒家知识论中占有极其重要的地位。先秦时期,"见闻之知"就被视为儒家知识论的重要维度之一;两宋之际,"见闻之知"被视为德性修养的必要环节;明清之时,"见闻之知"曾被视为知识的唯一形态。儒家对"见闻之知"的态度表明儒家有重视经验的认知传统,这种认知传统为儒家言说科学、接纳科学敞开了可能性。
As a concept, " Jian Wen Zhi Zhi" was first put forward by Zhang zai. It refers to knowledge from what is seen and heard. " Jian Wen Zhi Zhi" has a strong empirical feature. From the origin of knowledge, " Jian Wen Zhi Zhi" originated from experience; From the perspective of knowledge formation, " Jian Wen Zhi Zhi" is the result of objective external objects stimulating the eyes and ears,which is very similar to the empiricist Jone Lock's point of view. At the same time, " Jian Wen Zhi Zhi" occupies an extremely important position in Confucian knowledge theory. In the pre-Qin period, " Jian Wen Zhi Zhi" has been regarded as one of the important dimensions of the Confucian theory of knowledge; On the occasion of the two Song Dynasty, " Jian Wen Zhi Zhi" was regarded as the necessary link of virtue cultivation; the Ming and Qing Dynasties, " Jian Wen Zhi Zhi" has been regarded as the only form of knowledge. Confucianism's attitude toward " Jian Wen Zhi Zhi" shows that Confucianism has a cognitive tradition that values experience. This cognitive tradition opens the possibility for Confucianism to speak science and accept science.
As a concept, " Jian Wen Zhi Zhi" was first put forward by Zhang zai. It refers to knowledge from what is seen and heard. " Jian Wen Zhi Zhi" has a strong empirical feature. From the origin of knowledge, " Jian Wen Zhi Zhi" originated from experience; From the perspective of knowledge formation, " Jian Wen Zhi Zhi" is the result of objective external objects stimulating the eyes and ears,which is very similar to the empiricist Jone Lock's point of view. At the same time, " Jian Wen Zhi Zhi" occupies an extremely important position in Confucian knowledge theory. In the pre-Qin period, " Jian Wen Zhi Zhi" has been regarded as one of the important dimensions of the Confucian theory of knowledge; On the occasion of the two Song Dynasty, " Jian Wen Zhi Zhi" was regarded as the necessary link of virtue cultivation; the Ming and Qing Dynasties, " Jian Wen Zhi Zhi" has been regarded as the only form of knowledge. Confucianism's attitude toward " Jian Wen Zhi Zhi" shows that Confucianism has a cognitive tradition that values experience. This cognitive tradition opens the possibility for Confucianism to speak science and accept science.
引文
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[2]王夫之.张子正蒙注[M].北京:中华书局,1975.
[3]张岱年.中国哲学大辞典[M].上海:上海辞书出版社,2010.
[4][德]莱布尼茨.人类理智新论[M].陈修斋,译.北京:商务印书馆,2009.
[5][英]洛克.人类理解论[M].关文运,译.北京:商务印书馆,1959.
[6][德]康德.三大批判合集上册[M].邓晓芒,译.杨祖陶,校.北京:人民出版社,2009.
[7][清]刘宝楠.论语正义[M].北京:中华书局,1990.
[8][清]焦循.孟子正义[M].北京:中华书局,1987.
[9][清]王先谦.荀子集解[M].北京:中华书局,1988.
[10][宋]黎靖德.朱子语类[M].北京:中华书局,1986.
[11][宋]朱熹.四书章句集注[M].北京:中华书局,1983.
[12][明]王廷相.王廷相集[M].北京:中华书局,1989.
[13][清]戴震.戴震集[M].上海:上海古籍出版社,1980.