血親仁學困境及其存有論轉化－羅光先生的存有論仁學及其現代意義

The Predicament of the Doctrine of Benevolence on the Basis of Consanguinity and the Ontological Transformation: The Archbishop Stanislaus Lokuang's Doctrine of Benevolence in Ontology and Its Modern Significance

10.7065/MRPC.201107.0139

尤西林(Xi-Lin You)

血親 ； 仁 ； 生生 ； 存有 ； 現代性 ； 中國哲學 ； 生命哲學 ； 存有論仁學 ； consanguinity ； Jen benevolence ； living and growth in nature ； being ； modernity ； Chinese philosophy ； philosophy of life ； the doctrine of benevolence in ontology

哲學與文化

38卷7期（2011 / 07 / 01）

139 - 156

繁體中文

羅光以生命哲學詮釋血親仁學而有存有論仁學，它代表了生命哲學最重要的中國哲學形態。其哲學文本詮釋須結合思想史與社會史的生活世界處境。只有在血親仁學的歷史演化背景下，其內在矛盾與困境危機才能顯露，存有論仁學的現代意義也才會有確切顯示。中國傳統哲學的核心實即血親仁學。「仁」的經驗基礎是以祖先神為至上神的周禮血親文明。血親不僅是仁學詮釋的切近經驗發端，而且是「仁」內在超越的輻射中心，同時成為血親社會差序格局與等級統治的基礎。理學仁學的天理超越不僅受制於血親限定，而且異化為明清專制權威意識形態；現代化轉型中國則深陷私人關係倫理而拖累公共社會建設。反省血親仁學從而成為重要的時代課題。生命哲學以《周易》基於「天地」的「生生」取代並包容血親，「仁」成為「生生」之理與天人合一之「心」。祖先神原型的「天地」轉化為先在於血親的本體，並在士林哲學的「創造」之「有」→「創生」之「存有－生命」架構支撐下，將血親倫理擴展為普遍倫理，存有論仁學遂成為重建中國哲學的一個現代形態。

The Archbishop Stanislaus Lokuang interpreted the doctrine of benevolence on the basis of consanguinity in his philosophy of life, and formed his doctrine of benevolence in ontology, which symbolized the most important modality of the philosophy of life, the modality in Chinese Philosophy. The interpretation on the philosophical text must be connected with the context of life in the history of thoughts & society. On the back ground of historical development of the doctrine of benevolence on the basis of consanguinity, the inner contradictions and crisis of the doctrine appeared clearly. So did the modern significance of the doctrine of benevolence in ontology. The core of Chinese traditional philosophy was just the doctrine of benevolence on the basis of consanguinity. The experience basis of ”Jen” (benevolence, 仁) was the civilization of blood relationship in Zhou Dynasty which worshipped their ancestor god as the supreme god. The blood relationship was not only the beginning of close experience of the interpretation of the doctrine of benevolence, but also the core which radiated the ”Jen” which was inner and transcendent, and the basis for the class rule and differential mode of the association in the society of blood relationship. The transcendence of the heavenly principle in the doctrine of benevolence in the Confucian idealist philosophy of the Song and Ming Dynasties not only was restricted by the blood relationship, but also became the authoritarian ideology in the Ming and Song Dynasties. China that is experiencing the modern transformation has been falling deeply into the personally ethical relationship, which has been becoming a burden on the construction of the public society. Hence, the reflection on the doctrine of benevolence on the basis of consanguinity has become the important topic in our era. In the philosophy of life, the blood relationship was replaced by ”shengsheng” (the living and growth in nature, 生生) on the concept of ”heaven and earth”, and ”Jen” became the principle of the living and growth in nature and the mind of the harmony between the heaven and human. The ”heaven and earth” transformed and became the noumenon which was a priori to the blood relationship, and under the structure of Scholasticism, ”You”(有) of ”creation” to ”Being-life” of ”Giving birth”, it broadened the consanguineous ethics to universal ethics. So, the doctrine of benevolence in ontology became a kind of modern modality for rebuilding Chinese philosophy.

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