神秘主义的科学观——论冯友兰眼中的汉代科学精神
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摘要
尽管认为传统中国因自身的价值标准而未产生出科学,但在撰写中国哲学史的过程中,冯友兰先生特别指出汉代人具有科学精神。首先,汉代人以物质性的阴阳五行观念将形而上的哲学观念转变为具有实际内容的科学观念;进而,他们以阴阳五行科学观念为基础,建构出囊括人与自然界的"五行相生相胜"与"天人感应"学说,形成了系统化的、科学的世界图式,即汉代人赖以解释和改造世界的科学观。但是,汉代的科学并非真正意义上的科学。因为这种科学观建立在主观联想的基础上,而主观联想是对人与自然关系的曲解,并非真实有效的科学反映。所以,汉代人在依此科学观解释和改造世界时便具有不可言说的神秘主义成分。这种神秘性在冯先生看来主要受到巫术的影响。
Though the traditional China didn't produce science,Feng Youlan insisted that people in Han dynasty had the scientific spirit. Han people turned the metaphysical concepts to the scientific concepts with physical content by the physical concepts of Yinyang and Wuxing. Then they constructed the teachings of"the production and elimination of Wuxing"and"human-heaven mutual interaction"which was the systematic world schemata that included human beings and the nature. This was the view on science in Han that helped people understand and reform the world yet it was not the real science. Due to the subjective association,the Han's science distorted the actual relation between human and the nature. Hence,the mystical components emerged when Han people used their science to understand and reform the world. Besides,the mystical components were influenced by witchcraft.
Though the traditional China didn't produce science,Feng Youlan insisted that people in Han dynasty had the scientific spirit. Han people turned the metaphysical concepts to the scientific concepts with physical content by the physical concepts of Yinyang and Wuxing. Then they constructed the teachings of"the production and elimination of Wuxing"and"human-heaven mutual interaction"which was the systematic world schemata that included human beings and the nature. This was the view on science in Han that helped people understand and reform the world yet it was not the real science. Due to the subjective association,the Han's science distorted the actual relation between human and the nature. Hence,the mystical components emerged when Han people used their science to understand and reform the world. Besides,the mystical components were influenced by witchcraft.
引文
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[24]Bertrand Russell.Mysticism and Logic and Other Essays[M].Auckland:The Floating Press,2010.
[25]马保玉.“说中国无科学之原因”观点探析[J].自然辩证法研究,2018(3):71-76.
[26]蔡志栋.“科学之中,大有感情”---重审严复认识论及其思想史意义[J].河北学刊,2017(3):43-47.
[2]胡适.实验主义[C]//胡适.胡适文存(卷二).上海:上海书店,1989.
[3]冯友兰.为什么中国没有科学---对中国哲学的历史及其后果的一种解释[C]//冯友兰.三松堂全集第11卷:哲学文集(上).郑州:河南人民出版社,2001.
[4]冯友兰.三松堂全集第4卷:新事论[M].郑州:河南人民出版社,2001.
[5]冯友兰.对哲学及哲学史之一见[C]//冯友兰.三松堂全集第11卷:哲学文集(上).郑州:河南人民出版社,2001.
[6]冯友兰.对于新儒家哲学之修正[C]//冯友兰.三松堂全集第11卷:哲学文集(上).郑州:河南人民出版社,2001.
[7]冯友兰.三松堂全集第4卷:新理学[M].郑州:河南人民出版社,2001.
[8]冯友兰.新理学在哲学中之地位及其方法[C]//冯友兰.三松堂全集第11卷:哲学文集(上).郑州:河南人民出版社,2001.
[9]刘大椿,赵俊海.科学哲学的经验主义心建构[J].中国社会科学,2016(8):47-65.
[10]冯友兰.三松堂全集第5卷:新知言[M].郑州:河南人民出版社,2001.
[11]冯友兰.三松堂全集第3卷:中国哲学史(下)[M].郑州:河南人民出版社,2001.
[12]班固.汉书[M].颜师古,注.北京:中华书局,1999.
[13]姚春鹏译注.黄帝内经[M].北京:中华书局,2012.
[14]冯友兰.三松堂全集第7卷:中国哲学史新编试稿[M].郑州:河南人民出版社,2001.
[15]苏舆.春秋繁露义证[M].北京:中华书局,1992.
[16]张双棣,张万彬等译注.吕氏春秋译注[M].长春:吉林文史出版社,1987.
[17]李巍.早期中国的感应思维---四种模式及其理性诉求[J].哲学研究,2017(11):44-51.
[18]冯友兰.中国哲学中之神秘主义[C]//冯友兰.三松堂全集第11卷:哲学文集(上).郑州:河南人民出版社,2001.
[19]邓骏捷.“诸子出于王官”说与汉家学术话语[J].中国社会科学,2017(9):184-204.
[20]冯友兰.原名法阴阳道德[C]//冯友兰.三松堂全集第11卷:哲学文集(上).郑州:河南人民出版社,2001.
[21][英]爱德华·泰勒.原始文化[M].连树声,译.上海:上海文艺出版社,1992.
[22][英]詹·乔·弗雷泽.金枝[M].徐育新,等译.北京:中国民间文艺出版社,1987.
[23][英]马林诺夫斯基.巫术、科学、宗教与神话[M].李安宅,译.北京:中国民间文艺出版社,1986.
[24]Bertrand Russell.Mysticism and Logic and Other Essays[M].Auckland:The Floating Press,2010.
[25]马保玉.“说中国无科学之原因”观点探析[J].自然辩证法研究,2018(3):71-76.
[26]蔡志栋.“科学之中,大有感情”---重审严复认识论及其思想史意义[J].河北学刊,2017(3):43-47.