关于“情本体”的中国哲学对话录
李泽厚 刘悦笛
摘要：近年来，李泽厚先生呼吁“该中国哲学登场了”，实际上，他情有独钟的乃是晚期所力倡的“情本体”思想。这种源发自本土的情感哲学被认为具有“全球眼光”，并力求为“人类思考”。“情本体”就是一种对传统的“转换性创造”，由此可用“和谐高于正义”来应对西方主流政治哲学，以“情理结构”来吸纳功利主义与自由主义的精髓。“情本体”亦是一种对“儒学四期”的翻新发展，由此可以尊荀学为正统、返汉代制度儒学，从而继续发展“情欲儒学”而非心性儒学。“情本体”更是一种“西体中用”的拓展形态，由此可由“天地国亲师”的新内圣开出新外王，使得先验变成经验，最终走向孔颜乐处之“理性的神秘”。
The Noumenon of Emotion: a Dialogue on Chinese Philosophy
Li Zehou, Liu Yuedi
Abstract: In recent years, Li Zehou has been appealing that “it’s time for Chinese philosophy coming on stage”, and focusing on the “ontology of emotion”. This kind of emotional philosophy originating from China is regarded as owning the “global sense”, which attempts to “consider for mankind”. The “noumenon of emotion” is a transformational creation to Chinese tradition, thus we can answer the Western mainstream political philosophy with the principle of “harmony exceeding justice”, and absorb the quintessence of utilitarianism and liberalism with the structure of “emotion-reason”; it is a development of the theory of “four phases of Confucianism”, thus one can espouse Xunzi’s thought as the orthodoxy, and return to the institutional Confucianism in the Han Dynasty, continuing the development of “desire Confucianism” but not the “inwardness Confucianism”. It is also an expansion form of “Chinese use of Western style”, thus cultivating new “external king” through the new “internal saint” of “heaven-earth-nation-parent-teacher”, turning the a priori into experience, and finally approaching to the “rational mystery” of being content and self-confident even in poverty.
