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莱布尼茨和熊十力分属于两个不同的传统。一个是西方的唯理论哲学的代表人物,同时也是一个基督徒,并对基督教神学、尤其是神正论,有巨大的建树和影响;一个是中国新儒家的代表人物,其具有由佛转儒的特殊经历,并借助于佛教思想,尤其是佛教唯识宗的思想资源,对中国传统儒家,尤其是其中的心学一脉,提出了自己的独到见解,作出了卓越的贡献(众所周知的牟宗三就是他的弟子,而且笔者认为,老师的见解在很多时候其实是更为高明的),创立了他自己的新唯识论。基督教传统和儒教传统迥异,然而如果我们仔细观察的话,就会发现,他们出于各自特殊的文化传统,都对同样一个问题,即恶的起源问题感兴趣,而且提出了各自独到的解答思路。本文试图弄清楚他们二人对这个问题是如何解答的,并在此基础上进一步探究他们之所以如此解答的背后目的指向的不同。我们在文末也将看到,在这两种隐含着的目的指向的背后,是两个不同的文化传统。
Leibniz and Xiong Shi Li belong to two different traditions. One is the representative of Western philosophy of rationality, but also a Christian, and has great contributions to the Christian theology, especially the theory of God; one is the representative of the Chinese Neo-Confucianism, And made use of the ideological resources of Buddhism, especially of Buddhism, to put forward his own unique opinions and make outstanding contributions to the traditional Chinese Confucianism, especially the psychology of it Zong San is his disciple, and I believe that the teacher’s opinion is actually more sophisticated in many cases), and created his own neo-consciousness theory. Christian traditions and Confucian traditions are quite different. However, if we look closely, we find out that they are all interested in the same problem, namely, the origin of evil, for their own particular cultural traditions, and have come up with their own unique ideas for solution. This article attempts to find out how the two of them are answering this question and, on that basis, further investigates the difference in the purpose behind the reason why they so answer. We will also see at the end of the text that behind these two implied ends are two different cultural traditions.