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論熊十力體用哲學中「存有對象的兩重性」 ─ 從對象的兩重性之釐清到存有的根源之穩立=On the Two Levels of Being in Hsiung Shih-li's T'i-yung Philosophy-From the Distinction of Two Levels of Being to the Ontological Reconstruction
Author 林安梧 (著)=Lin, An-wu (au.)
Source 鵝湖學誌=Legein semi-annual journal
Pages55 - 75
Location臺北市, 臺灣 [Taipei shih, Taiwan]
Content type期刊論文=Journal Article
Keyword現象=Phenomenon; 存有=being; 生活世界=life-world; 顯現=manifestation; 活生生的實存而有=being-in-the-world
Abstract 熊十力的體用哲學有三個要點:其一、現象乃是本體之所顯現;其二、此現象乃是一純粹的經驗,且爲吾人理解、詮釋這個世界的起點;其三、此乃宋明新儒學「心即理」一脈的傳統。本文擬進一步郭清熊十力體用哲學的存有學特性,指出他所論的存有對象具有兩重性,其一是無執著性的存有,其二則是執著性的存有。

Hsiung Shin-li's ”t'i-yung” philosophy could be characterized by three important points of view: (1) phenomenon is the manifestation of being-in-itself; (2) phenomenon is pure experience; and (3) the t'i-yung” philosophy inherited from the idea of ”shin-ji-li” (mind as moral law) in Neo-Confucianist tradition. This study would point out the different ontological levels of Hsiung Shih-li's ”t'i-yung” philosophy. One is the ”non-attachment” and ”non-conditioned being”, while the other is the ”attachment” and ”conditioned being”.
First, I point out when we as a vital existence come in this world and open up the lively life-world, ”being” is a ”being-in-the-world”, that is, a non-attachment and non-conditioned being. Through the cognitive conceptualization, the non-attachment and non-conditioned being is transformed into an attachment and conditioned being. Obviously, the ontological research could not start from the attachment and conditioned being, because it is not the primary but secondary onlological level. We should transcend from the secondary level to the primary level. In short, the non-attachment and non-conditioned being is the starting point of our ontological research.
Thus, Hsiung Shih-li deconstructs the causational connection of congnitive conceptualization, while manifesting the causational connection of ontological creativity. Since it isn't the causational connection as we usualy understand, we don't name it causation but ontological manifestation. In other words, we could say that Hsiung Shih-li transfers from the Buddhist causation to a new reconstruction in a new Confucian meaning as the origin of ontological research. According to Hsiung Shih-li's philosophy, the world is a lively life-world, being is a being-in-the-world, that is, ontological manifestation. However, we should consider the problem between ontological manifestation and concealment.

Table of contents一、前言 57
二、存有的兩重性:無執的存有與執的存有 57
三、對緣生義的批判與改造 61
四、結語 71
ISSN10213732 (P)
Created date1998.04.28
Modified date2020.06.03

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