东岳论丛

回应逻辑实证主义通过对语言进行逻辑分析的方式表现出的对形上学的拒斥,是贯穿牟宗三一生哲学思考的核心话题之一。牟宗三以早期维氏在"可说与不可说"上的困境,即"逻辑形式本身可不可说"问题为突破口,批评了其带有符合论色彩的语言意义论。基于逻辑自身与逻辑运用的区分,牟宗三将可说领域从命题之域扩展为主体自身展示之域,最终确立了主体创造意义的思想。面对早期维氏所限定的种种不可说之域,牟宗三以分解地说与非解地说两个层面予以说之:"认识我"以"形式直觉地说"说出逻辑领域,"真我"以"智的直觉地说"说出道德、宗教与形上领域,又以"非分解地说"说出这个"整全世界"。"智的直觉地说"最突出地体现了语言对存有的构成作用和主体的创造性,但忽略了语言对存在的归属性以及主体间的交互作用,其背后是对主体作出的脱离了具体存在的抽象规定。不过,"非分解地说"暗示了新的出路。

It is one of the core issues in Mou Zongsan's philosophical thinking to respond the rejection of metaphysics by logical positivism with the method of logical analysis of language.Taking Wittgenstein's dilemma of "what can be said and what can't be said"( "The logical form itself can't be said") in his early life as a breakthrough,Mou Zongsan criticizes his Language meaning theory with the color of correspondence theory.Based on the distinction between logic itself and logic application,Mou Zongsan expands the field of what can be said from the field of the proposition to the field of subject's self-display,and finally establishes the idea that subject creates meaning.Faced with the fields of what can't be said determined by Wittgenstein's in his early life,Mou Zongsan talks in tow dimensions of discriminating speech and undiscriminating speech: "Known self"says the field of logic with the "speech of formal intuition","true self"says the fields of morality,religion and metaphysics and the "whole world"with the "undiscriminating speech"."Intelligence intuition speech"highlights the constitutive effect of language on the being and the creativity of the subject,while ignores the attribution of language to the being and the interaction among subjects.What behind that is an abstract rule on the subject which deviates from the specific being.Nevertheless,"undiscriminating speech"suggests a new way out.