“情本体”的外推与内推

后现代哲学打破了启蒙理性的牢笼,但终究是否定性、破坏性的;提出以中国传统为依据的情本体,就是要在它的基础上再往前走一步。情本体外推即政治哲学,提出了社会性公德与宗教性私德的区分。社会性公德类似于罗尔斯的重叠共识,但强调它的现代经济基础,以解构传统礼教的政治、伦理、宗教三合一。宗教性私德有范导和适当构建社会性道德的作用。无论在理论上还是实践上,两德关系都是今日中国关键问题之一。情本体内推即以审美代宗教的宗教哲学,它要解决海德格尔的非本真本己的异化,也要解决现代人闲愁最苦的无聊,即如何活、为什么活、活着怎样(指心境)。人生唯一的真实就是积淀下来的情,只有对日常生活的珍惜之情才可能消化海德格尔的畏和烦。

Ontology of Emotion:Its Extension and Intension

Having broken through the boundaries of the Enlightenment,the postmodern philosophy is nevertheless negative and destructive.The ontology of emotion we propose here,is making an effort to improveand fulfill it.From our definition,the extension of ontology of emotion is a political philosophy,which differentiates the social morals and the religious morals.The relationship between the two morals is a very important problem in China today in theory and in practice.We present the intension of ontology of emotion as a religious philosophy,which is to substitute aesthetics for religion.This philosophy attempts to solve the issue of inauthentic self by Heidegger,which causes some senses of the nullity in our age——how to live,why live,what state of mind to live in,etc.The only truth in our life lies in our cumulative sedimentary emotion,and we are able to dissolve the anxiety and care,as Heidegger put it,only if we appreciate our daily life.