@booklet {3169,
	title = {论郭象哲学的理论思维意义及其内在矛盾},
	journal = {哲学研究},
	year = {1983},
	pages = {47-55},
	abstract = {本文借用现代哲学范畴论述了郭象哲学的理论思维意义及其内在矛盾。作者说,郭象否定{\textquotedblleft}造物主{\textquotedblright}和{\textquotedblleft}以无为本{\textquotedblright},肯定宇宙中的事物({\textquotedblleft}有{\textquotedblright})是{\textquotedblleft}常存{\textquotedblright}、这有其合理的一面,表明了人类认识水平的提高,但由于他不能区分宇宙存在的全体{\textquotedblleft}有{\textquotedblright}和具体存在物,因而又错误地肯定了具体事物的{\textquotedblleft}常存{\textquotedblright}。他强调事物的{\textquotedblleft}自性{\textquotedblright},注意事物的差别性,但由于忽视共性,因而割裂了{\textquotedblleft}一般{\textquotedblright}和{\textquotedblleft}个别{\textquotedblright},在认识上陷入了神秘主义和不可知论。他主张{\textquotedblleft}崇有{\textquotedblright}、{\textquotedblleft}独化{\textquotedblright}、{\textquotedblleft}无故{\textquotedblright}、{\textquotedblleft}无因{\textquotedblright},反对目的论是很有特色的,但主张事物要{\textquotedblleft}顺性{\textquotedblright}、{\textquotedblleft}安命{\textquotedblright},因而取消了能动性。他接触到了认识必然就是自由的问题,但他的必然性是在无限可能中实现的,是纯偶然性,因而他的所谓{\textquotedblleft}逍遥{\textquotedblright}(自由)只是一种主观精神境界。他认识到了差别性和无差别性,有其合理的一面,但认为具体事物都是绝对存在,因而就取消了相对和绝对的区别。他的{\textquotedblleft}所以迹{\textquotedblright}(事物的自性)和{\textquotedblleft}迹{\textquotedblright}(事物的活动)概念的提出,表明他看到了事物及事物活动的联系,但他所说的{\textquotedblleft}所以迹{\textquotedblright}是不可认识的,类似康德的{\textquotedblleft}物自体{\textquotedblright}。本文认为,郭象哲学是适应门阀世族需要、为门阀世族统治作论证的。},
	keywords = {理论思维;内在矛盾;郭象;哲学范畴;门阀世族;所以迹;差别性;具体事物;相对和绝对;{\textquotedblleft}有{\textquotedblright}},
	isbn = {1000-0216},
	author = {汤一介}
}
