「出生」還是「入死」：早期儒學與海德格爾現象學走向本真存在的兩種道路

＂Nativity＂ or ＂Being-Towards-Death＂: Two Different Roads toward Authentic Being in Early Confucianism and Heidegger's Phenomenology

陳治國(Zhi-Guo CHEN)

早期儒學 ； 海德格爾 ； 本真存在 ； 成己 ； 死亡 ； 出生 ； 世界 ； Early Confucianism ； Heidegger ； Authentic Being ； Being Oneself ； Death ； Nativity ； World

哲學與文化

46卷7期（2019 / 07 / 01）

163 - 177

繁體中文

早期儒學與海德格爾現象學都關注一種真實的、完善論的人類個體生存之基本方式和實現道路。在海德格爾那裏，經由「畏死」以及由此而來的源始自由，人類此在不斷以自我整合、「為自身之故」的方式，重新賦予作為無意義狀態之深淵的世界以「意義」，從而更新和贏得其本真存在。在早期儒學中，理想生活方式通過「成己」、「成人」等來刻畫，通常典範是君子人格，實現道路乃是不斷的「出生」、「新生」。修己、達誠的仁人君子，先天地具有生物學、宇宙論以及倫理—社會性三個層次上的世界關聯，並且必須堅持不懈地辨識、體認、擴充乃至創造性地調整或重鑄這些根據與遺產，以獲取自身生命的「重生」與「再生」，在自覺意義上達至「天人合一」、「與天地參」之最高生命狀態。兩種生存道路的構思和設想，雖各有思想淵源或背景，但不同程度上都重視人類個體的自由、自主乃至創造性要求。

Both early Confucianism and Heidegger's phenomenology paid close attention to the basic pattern and approach to a kind of human individual life which is authentic and perfect. In Heidegger, it is through lonely, ownmost and non-relational anxiety of death and hence freedom out of the anxiety that human Dasein constantly gives ＂meaning＂ to the world where it always lies by way of being self-integrated and being ＂for-the-sake-of-itself＂, so as to update and win its own real existence. In early Confucianism, the ideal state of life is presented by the concept of ＂being one self＂ or ＂being a human＂. Its usual model is called ＂gentleman personality＂, and the necessary road is a kind of constant ＂nativity＂ or ＂rebirth＂. One gentleman trying to cultivate himself and realize completion, not only has three levels of world association and corresponding heritage a priori, which refer to biological, cosmological, and ethical-social ones, but also must further diligently be awareness of, recognize, expand, and even productively adjust and recast these heritage and ground in order to get his own life renewing and re-birthing, self-consciously realizing the highest state of life of ＂unity of Heaven and man＂. Although each has its own thought origin and background, the two different insights and ideas of important approach in human life pay much attention to human individual freedom, autonomy and creativity in different sense.

1. （周）左丘明,郭丹（譯注）(2012).左傳.北京:中華書局.
2. （清）王先謙,沈嘯寰（整理）,王星賢（整理）(2012).荀子集解.北京:中華書局.
3. （清）焦循,沈文倬（點校）(1987).孟子正義.北京:中華書局.
4. （清）劉寶楠,高流水（點校）(1990).論語正義.北京:中華書局.
5. （魏）王弼,樓宇烈（校釋）(2012).周易注校釋.北京:中華書局.
6. Carman, T.(2003).Heidegger's Analytic: Interpretation, Discourse, and Authenticity in Being and Time.Cambridge:Cambridge University Press.
7. Coyne, R.(2015).Heidegger's Confessions: The Remains of Saint Augustine in Being and Time and Beyond.Chicago:University of Chicago Press.
8. Crowell, S.(ed.),Malpas, J.(ed.)(2007).Transcendental Heidegger.Stanford:Stanford University Press.
9. De. Paulo, C.(ed.)(2006).The influence of Augustine on Heidegger.New York:The Edwin Mellen Press.
10. Golob, S.(2014).Heidegger on Concepts, Freedom and Normativity.Cambridge:Cambridge University Press.
11. Heidegger, M.(1976).Sein und Zeit.Tübingen:Max Niemeyer.
12. Heidegger, M.(1979).Prolegomena zur Geschichte des Zeitbegriffs.F.a.M.:Vittorio Klostermann.
13. Heidegger, M.(1983).Die Grundbegriffe der Metaphysik. Welt-Endlichkeit-Einsamkeit.F.a.M.:Vittorio Klostermann.
14. Heidegger, M.(1978).Metaphysische Anfangsgründe der Logik im Ausgang von Leibniz.F.a.M.:Vittorio Klostermann.
15. Kierkegaard, S.,Lowrie, Walter(trans.)(1954).Fear and Trembling, and the Sickness Unto Death.Princeton:Princeton University.
16. Plato,Cooper, John M.(Edited Introduction Notes)(1997).Complete Works.Cambridge:Hackett Publishing Company.
17. Ropp, P. S.(ed.)(1990).Heritage of China: Contemporary Perspectives on Chinese Civilization.Berkeley:University of California Press.
18. Tu, Weiming(1972).Li as Process of Humanisation.Philosophy East and West,22,187-201.
19. 王文錦(2008).大學中庸譯注.北京:中華書局.
20. 王文錦(2001).禮記譯解.北京:中華書局.
21. 加斯帕．格裏芬,劉淳（譯）(2015).荷馬史詩中的生與死.北京:北京大學出版社.
22. 呂迪格爾．薩弗蘭斯基,衛茂平（譯）(2014).榮耀與醜聞——反思德國浪漫主義.上海:上海人民出版社.
23. 康韻梅(1994).中國古代死亡觀之探究.臺北:臺灣大學出版委員會.
24. 黑格爾,賀麟（譯）,王玖興（譯）(1979).精神現象學.北京:商務印書館.