戴震與儒學哲理化進程的終結

Dai Zheng and the End All of Confucianism's Philosophization

10.7065/MRPC.200511.0045

陶清(Qing Tao)

戴震 ； 儒學 ； 哲理化 ； 宋明新儒學 ； 理與欲 ； Dai Zhe ； Confucianism ； Song-Ming Neo-Confucianism

哲學與文化

32卷11期（2005 / 11 / 01）

45 - 62

繁體中文

儒學究竟是維繫人心、規範人的社會關係的人生學問，還是由概念辨析、邏輯推理所建構的哲學系統？這是儒學研究尤其是中國傳統文化的現代化研究，所必須思考和直接面對的大問題。戴震直面儒學失卻匡範人心、維繫倫常的社會功能以致於宋明新儒學「以理殺人」的現實，延續儒學傳統的經典詮釋學的方法，從思想理論上分疏和辨析了儒學作為學問和作為哲學所具有的截然不同的社會功能和效應，從而提出和完成了終止儒學哲理化進程以回歸其學問特質的歷史性任務。本文認為：出於思想理論分疏和辨析尤其是學術論戰的需要，戴震的學術思想、特別是通過經典詮釋學所實現的他的學術思想的理論精華和思想貢獻，仍然屬於哲學範疇；但是，戴震哲學以後，以儒家學問為思想理論資源的「道德的形上學」的理論建構和思想實現已無可能。

Confucianism is the wisdom that contacting and forming human's nature or the philosophy that constructing with logical conception and deduction? It is a vitally issue for the modernization of Chinese traditional culture. Dai Zheng had inherting from the past and working for the future with integrated method of classic when he has confronted toward the situation that Confucianism is not only losing its efficiency but also Song-Ming Neo-Confucianism to murder with the rule, thus he integrated and distinguished ahout differentiation between wisdom and philosophy to come to an end of Confucianism's philosophization. It is believed by the author this paper that because the necessaries of integration and critique therefore Dai Zheng's wisdom and method is philosophy too, but, it is impossible that to rebuild on ontology by Confucianism as the resources of intellect after him.