西漢儒家知識理論探析

Abstract

本論文全面考察西漢儒家知識理論之理論脈絡與發展。在「西漢儒家」這一概念上，本文採用《漢書•藝文志•諸子略》所載西漢時期「儒家」傳世著作而涉及「知識理論」相關論題者，故以陸賈《新語》、賈誼《新書》、董仲舒《春秋繁露》、〈賢良對策〉、揚雄《法言》四家為主，參照《史記》、《漢書》與劉向諸著、相關詔命奏議，歷時性而較全面地考察西漢知識理論主要論題與發展脈絡。 在「知識理論」一概念上，為了與英美或歐陸之知識論(Epistemology)相區隔，展現出西漢知識理論重視經驗知識、氣化感通與修為實踐等特質，依循學界對荀子知識相關論題之研究，採用「知識理論」(The Theory of Knowledge)一詞。其次，本論文歸納學界自民國以來對中國哲學中知識理論之研究，歸納出四種重要論題：其一為西漢儒家諸子所肯認之知識內涵，其二為認知主體之認知能力，其三為西漢慣用聲訓之特殊名言表達方式，其四為結合理性認知、感官知覺的感知、體驗實踐之體知、氣化感通之感知等知識形成過程；這諸種論題皆容納於「知識理論」一概念下，展現較為細膩而全面的西漢儒家知識理論脈絡。 在「認知主體」的概念上，西漢儒者所論「認知主體」，乃是涵括感性知覺能力、理性的多重思辨能力，以及氣化感通能力的活潑潑的「人」。所謂「感性知覺能力」，指涉「心」具有統攝知覺官能的論點，從當代精神醫學觀之，「心」即呈現「中樞神經」的作用，使人能將眼耳鼻舌等知覺官能所攝取到的素材，統合為完整的經驗知識。在理性認知能力的面向上，西漢諸儒肯認人具有思考、類推、歸納與分析等諸種能力，這種能力與當代認知心理學所論大腦的認知能力多有相通之處，這似已甚為完整地鋪陳心之理性認知能力。而在感通能力上，源於戰國已降至西漢時期逐漸發展而成的「氣化論」，天地萬物既同為氣化所生，則萬物形體之內氣化運作時，同樣稟氣而生的人亦會感受其氣化運作；如此，人雖受於所處位置與身體感官知覺的限制，而難以遍考萬物的本質與發展動向，但卻能透過氣稟互感，而感知萬物的變動。 其次，在知識內涵的面向上，從陸賈、賈誼、董仲舒與揚雄所論適宜認知的知識內涵，可歸納出以「天道」為究極知識之文字名言表達、經驗知識、六藝內涵與歷史知識，並不限於學界所論囿於六藝或讖緯的知識內涵。值得注意的是，西漢儒者如賈誼、董仲舒常運用「聲訓」詮經、論述，關於賈誼的聲訓運用，在《新書•道德說》中，通篇以「某者，某也」的聲訓運用詮解道德概念，「後者」為對「前者」的描述，人可透過修為後者，臻於前者所描述的生命情境，架構出人在家國天下的倫理架構中所經歷、體悟的身心修為與道德實踐。董仲舒則將將「聲訓」的運用，架構於其「深察名號」的概念下，聖人依萬物所發出的聲音定其「號」，而能將聲音相似的詞彙轉相解釋，豐富被詮釋的詞彙的各種向度；人身處其間，在自身修為與實踐的德行中敞開其他的修為，使被詮釋的概念逐漸豐富、擴大，充滿被詮釋的可能性；既有的文化與實踐而來的新意，相互交融，不斷地透過肉身體驗，將未知的領域，納入已知，而展現知識的實踐性特質。 其三，關於「知識形成過程」，從西漢初期，陸賈與賈誼即深論出一種結合感知、認知、體知的知識形成途徑。「心」透過知覺官能與萬物、典籍相對，而攝取素材；心有理性的認知能力，能分析、歸納、統合素材，而形成知識；這些知識必須透過身心修為與實踐，落實於生活場域中，才能更穩固地形成熟習且能時時提取的「知識」。董仲舒身為公羊大家，更加重視理性認知能力，細膩推闡「心」所具備理解、分析、歸納、統整、類比等認知能力，使人能有效地形成以《春秋》為主軸的六藝典籍知識，並能盡可能地開顯微言大義。揚雄所論「知識形成過程」則有別於前代諸儒，他認為「心」在大清明的狀態下能透顯出知覺最靈明的「神」與「明」，以此專一地「潛」於典籍內涵，可形成合於六藝內涵的知識。再從六藝中歸納出合於實踐的德行，並透過與典籍的的「對話」，層層泯合對立的觀點，辯證剝顯出宜於實踐的「天道」內涵。 歸納言之，本論文展現出三種貢獻。其一：考察並深論西漢儒家知識理論之內涵與理脈。民國以來，學界較少關注西漢儒家諸子的知識理論，本論文則全力考察《漢書•藝文志》所載錄西漢傳世儒家諸子之知識理論，並結合既有的研究成果，將傳統天道觀、人性論、災異讖緯、政教觀等研究論題涵容於「知識理論」的脈絡下，拓展漢代學術研究的重要論題。

In this dissertation, I exam the “theory of the knowledge”of Confucian(儒者) during the West-Han Dynasty. In order to define the “Confucian” of the West-Han Dynasty, I adopt the framework of the catalogue of “History of the Former Han Dynast”(《漢書》) which collected the wide-spreading-canons on the “Confucian”. Acording to the catalogue, I select “Xing -Yu”(《新語》), “Xing-Shu”(《新書》), “Chun-Qiu-Fan-Lu”(《春秋繁露》) and “Fa-Yan”(《法言》), all of which are related to the “theory of the knowledge” as the main literature for the text analysis of the present dissertation.Apart from the main literature, I also make reference to two canons as the supplementary sources, which are “The Grand Scribe’s Records :The Hereditary Houses of Pre-han China”(《史記》) and “History of the Former Han Dynast.” Mainly based on the research, I attempt to investigate the connotation and development of the “theory of the knowledge” diachronically. Different from Epistemology characteristic of the“Analytic Philosophy”or “Continental Philosophy,” I select the terminology “Theory of Knowledge” to reflect the “Practice-characteristic” of the Chinese Philosophy. I induce the four important discussions based on the pertinent literature of the “West-Han Dynasty-philosophy”. The first discussion elucidates the cognitive abilities of a man. The four philosophers of the West-Han Dynasty propose that a man possessed four cognitive abilities which are“Sensibility,” “Rational Cognition,” “Embodied Knowing”(體知), and “Perception by Qi ”(氣化感通). For the reason, I argue a man is tied to the physical and psychological aspects of “Qi”(氣), and the “mind” is a kind of central nervous system which could form emotion, thought and knowledge. The second discussion is about the connotation of the knowledge which the four philosophers affirmed. In their theory, the “Tao”(道) is the metaphysical root of the knowledge which could be known by a man’s cognitive abilities. Based on the “Tao”(道), I induce five categories of the knowledge from the four canons which are the “six-canons”(六藝) , “history” , “Empirical Knowledge” and “the Disastrous ”(災異). The third discussion is concerned with the method of man’s thought. In the four canons, I detect some features of “Analogical Thinking”(類比性思維). The four philosophers constantly compared various ideas and embodies them via examples from the “six-canons”(六藝). Subsequent to the comparison and contrast, they could induce the concept which fits for practicing the morals or preventing the fault. The fourth discussion is about the “cognitive process”(知識形成過程). In the four canons, the four philosophers declared that man have to improve the body-mind cultivation by the moral practicing that fits for cognition. The man could use the cognitive abilities to induce the important ideas from “six-canons”(六藝), and verify the ideas in man’s life that could detect the “idea” with the facts or not, then form the “knowledge”. In the four canons, to form the “knowledge” with the facts is a method for becoming a “person of noble character and integrity.”(君子) According to the four discussions, I try to establish the “theory of the knowledge” during the West-Han Dynasty, and propose the new horizon to research into the philosophy of the West-Han Dynasty.